*As an Amazon Associate I earn from qualifying purchases.
Chapter 2: The Food related Melachos
- Havara/Fire:[1]
Although there is no Biblical prohibition against starting a flame on Yom Tov[2], nevertheless, it is Rabbinically forbidden to ignite a spark or start a flame on Yom Tov whether through use of wood, stones, or a magnifying glass.[3] It is however permitted to light an item from a pre-exiting flame [for purposes to be explained].[4]
For what purpose may one extend a flame?[5] One may only light an item from a pre-exiting flame for the purpose of using the flame for [cooking] something that could not have been done [i.e. cooked] before Yom Tov without loss or diminishing of quality.[6] [If however, the food could have been cooked before Yom Tov without any diminishing of quality or loss, then it may only be lit with an irregularity.[7] In general, we assume that foods would diminish in quality if cooked before Yom Tov.[8]] One may likewise extend a flame for the purpose of giving light to one’s home[9], or to heat water to bathe minority of one’s body[10], or for the sake of a Mitzvah, such as to increase lights in a Shul.[11] It is however forbidden to extend a flame on Yom Tov if one does not need to use the flame at all for any purpose, such as he does not need it either for cooking, or for lighting one’s home, or for a Mitzvah.[12]
Lighting a candle:[13] It is permitted to light a candle on Yom Tov for the sake of using its light[14], or for the sake of a Mitzvah[15], such as to light candles in a Shul.[16] It is permitted to light candles in a Shul even after the last prayer of Mincha on the afternoon of Yom Tov, and even if there is no one [else] in Shul.[17] It is likewise permitted to light candles at home in honor of Yom Tov. Thus, even if one already said the blessing on the Yom Tov candles, he could light more candles if his intent is to do so in honor of Yom Tov. It is however forbidden to light a candle on Yom Tov if one does not need to use the flame at all for any purpose and he has no intent at all to do so for the honor of Yom Tov.[18] Such a candle is called a Ner Shel Batala. Thus, one may not light candles for the sake of showing off one’s wealth and generosity.[19] [See Q&A regarding a Yahrzeit or Yizkor candle!]
If one transgressed and ignited a new flame on Yom Tov, may he benefit from the flame?[20] If one transgressed and started a flame on Yom Tov he may nevertheless use the flame on Yom Tov.[21]
Melting wax:[22] It is forbidden to melt wax, such as in order to stick a candle onto a surface. [Thus, when preparing the candles on the second night of Yom Tov, one must be careful not to attach the candles to the holder through melting the wax.]
| Q&A May one turn on the gas on the stove on Yom Tov if doing so releases a spark which ignites the flame?[23] No. Accordingly, it is incumbent to remove the plug from the outlet prior to the start of Yom Tov, otherwise one will not be allowed to turn on the flame even if he has a pre-existing flame available. [However, if one forgot to do so, then one may turn it on if he places a flame next to the gas in a way that it will light from the flame and not from the spark.[24]] May one light the flame of a modern stove which contains a safety feature to prevent the gas from being on when there is no flame?[25] Yes.[26] If one was unable to light a flame before Yom Tov, or if one’s flame extinguished on Yom may one ignite a flame on Yom Tov?[27] No.[28] May one ask a gentile on Yom Tov to ignite a flame?[29] In a time of need, it is permitted to ask a gentile to ignite a flame on Yom Tov, for the sake of Simchas Yom Tov. May one ask a child on Yom Tov to ignite a flame? Some Poskim[30] rule that in a time of need one may ask a child that has not reached the age of Chinuch, to light a flame for the sake of Simchas Yom Tov. May one raise the flame of one’s gas stove on Yom Tov?[31] Yes.[32] May one burn the sides of a Matzah on Yom Tov for the sake of making it a Shalem? It is disputed amongst Poskim[33] whether one may do so on Yom Tov itself. Practically, many are accustomed to being lenient to burn the edges of the Matzah on Yom Tov for the sake of making it a Shalem.[34] Those who do so must beware not to extinguish the fire if it ignites onto the Matzah.[35] When Yom Tov falls on Shabbos, according to all it is forbidden to burn the sides of the Matzah for the sake of making it a Shalem.[36] May one strike a match? No. May one light a match by placing it by a flame?[37] Yes. Electricity Electricity on Yom Tov:[38] It is forbidden to use electricity on Yom Tov just as is the law on Shabbos.[39] May one raise the temperature of an electric oven or stove on Yom Tov?[40] No, unless one knows for certain that doing so will not extinguish any current currents and will not ignite any new currents of heat. However, some Poskim[41] are stringent even in such a case. May one use ovens freely on Yom Tov even if they are thermostat based without Shabbos mode?[42] Yes.[43] May one ask a gentile on Yom Tov to turn on the electricity/light?[44] It is permitted to ask a gentile to turn on a light on Yom Tov for the sake of a Mitzvah, or in a time of great need.[45] It is forbidden to do so if it does not involve a Mitzvah or great need. May one ask a child on Yom Tov to turn on the electricity? Some Poskim[46] rule that in a time of need one may ask a child that has not reached the age of Chinuch, to turn on the electricity for the sake of Simchas Yom Tov. If one transgressed and turned on the electricity on Yom Tov, may he benefit from it? Yes, just as we rule regarding fire. May one set up an electric oven to turn on, on Yom Tov, using a timer?[47] Yes. It is permitted to cook/bake in an electric oven that was turned on before Yom Tov or that was turned on using a timer. From the Rav’s Desk 1. Question: [Monday, 15th Tishreiy, 5783] The electricity of my home suddenly shut off in middle of our meal in the sukkah on the night of Yom Tov. We tried looking for a gentile in our neighborhood to turn it back on but could not find one. Is there any Halachic solution for us to do to turn the electricity back on? All of our food for Yom Tov, as well as all of the food in the freezer will go to waste, not to mention that our entire house and Sukkah is pitch black. Answer: In a time of need, if there is no gentile available, one may ask a child [preferably one that has not reached the age of Chinuch, if available], to turn on the electricity for the sake of Simchas Yom Tov. Explanation: The lighting of a fire on Yom Tov is only a rabbinical prohibition according to Admur and most Poskim, and hence it is permitted to ask a gentile to light a new fire on Yom Tov in a time of need, as is always the rule that we permit Shvus Deshevus. Furthermore, some Poskim in a time of need even permit for a Jew to directly light a new fire on Yom Tov for the sake of Simchas Yom Tov. Now, while we do not rule like this opinion, nevertheless one may rely on this opinion in a time of need to ask a child to turn on the electricity, as aside for this opinion, there is also a debate in Poskim as to whether turning on electricity is forbidden on Yom Tov or not Sources: See regarding the prohibition of lighting a fire on Yom Tov: Admur 502:1; Michaber 502:1; Taz 502:1; See regarding its Rabbinical versus Biblical status of prohibition: Admur 502:1; 495:2; Kuntrus Achron 495:1-2; M”A 518:1; Maggid Mishneh on Rambam 1:4; Taz ibid; M”B 502:1 See regarding lighting a fire on Yom Tov in a time of need: Lenient: Birkeiy Yosef 502:1 in name of his grandfather the Chesed Leavraham based on Tosafus and Beis Moed, brought in Zechor Leavraham 10, Mikra Kodesh Likkutei Rima 2 and Kaf Hachaim 502:2; Pnei Yehoshua Beitza 33; See Nitei Gavriel 20:3; Stringent: Kerem Shlomo; Orchos Chaim 502:1; Minchas Yitzchak 4:99;; See regarding doing so through a gentile: P”M in Magidos 110; Maharsham 4:143; Shevet Halevi 8:121; Beir Moshe 6 Elektri 27; Az Nidbaru 12:37; Piskeiy Teshuvos 502:1; Nitei Gavriel 20: 24; Yabia Omer 2:26 See regarding doing so through a child: Beir Moshe 8:166; Piskeiy Teshuvos 502:1-2; Shearim Hametzuyanim Behalacha 98:16; Avnei Derech 388 See regarding the status of electricity on Yom Tov: Tzitz Eliezer 1:20-6; Achiezer 3:60; Keren Ledavid 144; Tzafnas Paneiach 1:273; Chazon Nachum 30; Michzeh Avraham 1:42; Maharshag 1:64; Levushei Mordechai Tinyana 91; Chelkas Yaakov 1:51; Even Yikarah 3:168; Sarei Hameiah 5:114; Matzor Devash 10; Mishpitei Uziel 1:19; Piskeiy Teshuvos 502:2; Or Yitzchak 2:17 |
Grama and Pesik Reishei
May one indirectly cause a flame to ignite on Yom Tov [Gram Havara]?
Some Poskim[48] rule it is permitted to do so. Other Poskim[49] rule it is forbidden. Some[50] write that according to all one may not perform Gram Havara on a steady basis. One may however be lenient to do so through a gentile.[51]
Examples: May one enter a plug into a timer on Yom Tov, if the timer will only turn on later? May one shorten the time of a Shabbos clock? May one use an electric boiler that does not have Shabbos mode?
May one adjust a Shabbos clock on Yom Tov?
This follows the same law as Shabbos in which the law is that one may lengthen the current status of the timer but not shorten it. However see the previous Q&A regarding those Poskim who would allow even shortening the current activity due to Gram Havara.
May one open the hot water tap on Yom Tov?[52]
Electric boiler: Many Poskim[53] rule it is permitted to open the hot water tap even if cold water enters into the boiler in the process[54], and even if doing so will eventually cause the boiler to turn on due to loss of temperature.[55] Some Poskim[56] however rule it is forbidden if doing so will eventually cause the boiler to turn on. According to all, it is forbidden to open the tap if doing so will cause the boiler to activate immediately upon opening the hot water knob. In such a case it is forbidden for it to be opened or closed even on Yom Tov.
Solar boiler-Dud Shemesh: Is permitted to be used freely for washing dishes, hands and the like. It is allowed to be done even if cold water enters into the boiler in the process.[57]
Yahrzeit/Yizkor candle:
It is customary to have a candle lit on the occasion of a Yahrzeit of a parent.[58] Likewise, many are accustomed to have a Yizkor candle lit during the days that Yizkor is recited.[59]
When to light it:[60] It is forbidden to light a candle on Yom Tov unless its light is needed for the room.[61] Therefore, those who have a Yahrzeit on Yom Tov are to light the Yahrzeit candle before Yom Tov.[62] Likewise, those who light a Yizkor candle, are to light it before Yom Tov. [Accordingly, in Eretz Yisrael, a 24-hour candle is to be lit before Yom Tov, while in the Diaspora a 48-hour candle is to be lit before Yom Tov.]
Lighting in Shul if one did not light the candle before Yom Tov: One who did not light the Yahrzeit/Yizkor candle before Yom Tov may light it on Yom Tov inside an active Shul, [in the room where the prayer takes place[63]].[64] One is not to light the candle in one’s home on Yom Tov, unless it is lit in an area that is dark and one intends to also use the light in order to see in the room.[65]
Lighting at home if one cannot light in Shul: In a case that one did not light the candle before Yom Tov and one is unable to light the candle in Shul, some Poskim[66] rule it is permitted to light the Yahrzeit candle at home, even if there is enough light in the room without the candle. Nonetheless, initially in such a case, one is to light it near one’s dining room table prior to the night meal, thus giving it a use for one’s meal. However, if this too is not possible, then one may light it in any area that he desires.[67] Other Poskim[68] however argue and rule one may never light a candle at home if one does not need its light. [Practically, one may be lenient in a time of need regarding a Yahrzeit candle, for one who has a Yahrzeit of a parent on Yom Tov. However, a Yizkor candle should not be lit on Yom Tov.[69]]
Asking a gentile to light the candle:[70] In all cases that one did not light a Yahrzeit or Yizkor candle before Yom Tov, it is permitted to ask a gentile to light it for him.
Lighting a candle for other relatives: The above leniency of lighting a Yahrzeit/Yizkor candle on Yom Tov in one’s home only applies towards one’s the Yahrzeit or Yizkor of one’s parents, and not other relatives. It is forbidden to light candles on behalf of other relatives inside one’s home, if one does not need the light.[71] Even in Shul, one is not to light too many candles.[72]
- Kibuiy/Extinguishing a fire:[73]
It is forbidden to extinguish a fire on Yom Tov, just as is the law on Shabbos. If however, one needs to extinguish the fire for the sake of food, then it is permitted to be done. An example of such a case is if there is a fire in one’s home and one has not yet finished eating his Yom Tov meal, and if his home burns down he will not have a place to eat there, and will thus lose his meal, then it is permitted to extinguish the fire.[74] If however one is able to eat in another area, even in the house of a gentile, then it is forbidden to extinguish the flame.
| May one extinguish a stove top fire? No. May one lower the flame of a stove top on Yom Tov?[75] It is forbidden to lower a flame on Yom Tov with exception to certain scenarios. Some Poskim[76] rule it is permitted to do so for the sake of preventing the burning of the food, even if there are other burners available. Most Poskim[77] however rule it is forbidden to do so if one is able to transfer the pot to a different, smaller, flame. If, however, doing so is not possible, then according to all one may lower the flame to prevent the food from burning. Gram Kibuiy May one boil water over a flame purposely in order to extinguish it?[78] If one does not plan on using the water, then according to all it is forbidden to do so. If one plans on using the water for drinking or washing dishes and the like, then some Poskim[79] rule it is allowed. Other Poskim[80], however, rule it is forbidden unless it is case of loss or great need. Shutting off electricity May one shut off the light on Yom Tov if it is disturbing one’s sleep? Some Poskim[81] rule it is permitted to do so. Other Poskim[82] rule it is forbidden to do so. May one ask a gentile to turn off a light if it is disturbing one’s sleep?[83] It is permitted to ask a gentile to shut off the light if it is a case of great loss, or great need, such as it is disturbing one’s sleep. |
- Cooking:[84]
It is permitted to cook food on Yom Tov for the sake of eating the food on Yom Tov. It is permitted to cook the foods in their regular fashion, if it would either cause a loss or a diminish of quality of the taste, to have cooked it before Yom Tov. An example of such foods is meat.[85] [Most foods fall under this category.[86]]
Foods that could be cooked before Yom Tov without any loss or diminishing of taste:[87] It is forbidden to cook foods on Yom Tov that give one no loss, and do not diminish in taste, if they were to be cooked on Erev Yom Tov. An example of such food is dry fruits, as they even better tasting when they were cooked the day before. They may however be cooked with an irregularity.[88] [Some Poskim[89] however rule that all foods which are better when cooked the day before may not be done at all on Yom Tov, even with an irregularity.] If however one was unable to cook it before Yom Tov due to reasons beyond his control, that he may cook it on Yom Tov.[90] All foods that can be prepared and cooked before Yom Tov without any loss in their quality, taste, or even light monetary loss, and there was enough fire space and refrigerator space available to do so, are to be prepared and cooked before Yom Tov. If one did not do so, then such foods may only be made on Yom Tov with a Shinuiy. Thus, if one has pots and a flame available to cook Jell-O or fruit compote before Yom Tov, it is to be done before Yom Tov, and if one did not do so it may only be done on Yom Tov with a Shinuiy.[91]
Barbecue-roasting:[92] It is permitted to roast, or barbecue on Yom Tov. It is permitted to barbecue even if gravy will spill onto the coals and cause partial extinguishing.
Baking: It is permitted to bake on Yom Tov. It is permitted to bake fresh bread on Yom Tov, although there are regulations involved in the sifting the flour.[93] [Today’s flour is already pre-sifted in the factory and hence may be resifted on Yom Tov for the sake of checking for insects, although if it could have been done before Yom Tov then one is to do so with a Shinuiy.[94]] Dough that was kneaded on Yom Tov may have Challah separated from it on Yom Tov.[95]
Electric oven:[96] It is permitted to cook/bake in an electric oven that was turned on before Yom Tov or that was turned on using a timer.
Cooking on Yom Tov for next day:[97] It is forbidden to cook, bake, or do any permitted Melacha, on Yom Tov for the sake of the next day. If one did without enough time to be able to benefit from the Melacha on Yom Tov then he has Biblically transgressed and is liable for lashes.[98]
Cooking on first day on behalf of second day:[99] It is forbidden to cook foods on the first day of Yom Tov on behalf of the second day even if Eruv Tavshilin was performed, unless the second day is Shabbos.
Cooking more food than necessary:[100] It is permitted to cook more food than necessary in the same pot, if the extra food will enhance the taste of the food that one plans to eat on Yom Tov.[101] Thus, one may add an extra piece of meat to the pot for the sake of the weekday if it will enhance the food.[102] However, one may not state that the extra food is being added to be eaten the next day, unless all the food is placed onto the fire simultaneously.[103] If the extra food will not enhance the taste of the current Yom Tov food, then it is forbidden to add any more food to the pot unless the entire amount of food is placed in a single pot and then placed on the fire, and one does not state that he is doing so for the sake of the next day.[104] [When cooking on the first day of Yom Tov on behalf of also the second day the above regulations must be adhered to.]
Cooking for a gentile or animal:[105] It is forbidden to cook food on behalf of a gentile or animal on Yom Tov. This applies even to animals that are dependent on oneself for their food, such as pets.[106] However, one may add food to a pot that one anyways needs to cook for Yom Tov, on behalf of a gentile maid or animal. However, one may not add food on behalf of a gentile guest, or any gentile who is not a household member.[107]
Q&A
What is the definition of food which one could have made before Yom Tov? What if one did not have time, or enough flames available?[108]
|
- Measuring:[114]
It is forbidden to measure on Yom Tov.[115] This applies whether with one’s hands or with a measuring tape [or with a vessel[116]].[117] This applies whether for business or personal related purposes.[118] Thus one who is making Challah on Yom Tov may not measure the amount of flour being used even if one intends to do so for the sake of knowing if it is obligated in Hafrashas Challah.[119] [This applies whether one uses a mechanical or digital measuring item or weight machine.[120] Likewise, one may not measure his weight or height on Shabbos.[121] Accordingly, all instruments which are designated for measuring are Muktzah on Shabbos in the status of Keli Shemilachto Leissur, such as a ruler, measuring tape, measuring stick, scales.[122]]
Measuring spices:[123] It is permitted to measure spices on Yom Tov to see how much spice one’s food needs, if one commonly does so also during the week. [One may even use a measuring spoon, although he should place slightly more or slightly less than needed.[124]] If however one does not commonly measure the amount of spice added to a food, then he may not measure it on Yom Tov.
May one measure Shiureiy Mitzvah on Yom Tov? One may not measure the Shiurim of weight or volume on Yom Tov itself.[125] Thus one is to measure the amounts before Yom Tov begins.[126] If one did not do so, then one is to eat a lot of Matzah and Maror to the point he is certain that he ate Keshiur.[127] Nonetheless, some are lenient to allow measuring on Yom Tov itself.[128] If it was not possible to measure the amounts before Yom Tov, such as his Matzos or wine only arrived on the night of the Seder, then seemingly it may be measured on Yom Tov according to all.[129]
Opening cans on Yom Tov follows the same laws as doing so on Shabbos without any change.[130] Nevertheless, some Poskim[131] rule it is permitted to open cans on Yom Tov without restriction according to all opinions if one does so in a destructive fashion. Practically one may be lenient like this opinion if one was unable to open the can before Shabbos, or the food would spoil if it were to be opened then.[132]
- Smearing foods:[133]
The smearing prohibition does not apply to foods, and it is hence permitted to smear butter on a pan on Yom Tov.
- Borer:[134]
The laws of Borer on Yom Tov slightly differ from Shabbos; at times it retains the Shabbos restrictions while at others it receives a new set of laws relating to its form of separation. The following is the general rule:
Foods that are sifted many days prior to use:[135] Those foods of which it is common to separate their waste many days in advance, and hence have the food placed in storage for future use, such as grains, retain the same Borer restrictions as Shabbos, and hence one may only remove the good from the bad with one’s hands for the sake of right away use.
Foods that are separated for that day’s use:[136] Those foods of which it is common to separate their waste on the day of their use, then if one could have separated the waste before Yom Tov, they retain the same Borer restrictions as Shabbos.[137] If however one was unable to separate the waste before Yom Tov, then one is to separate the waste and food in the method that will be least strenuous. If there is more food than waste and it is easier to remove the waste, then one is to remove the waste. However, if there is more waste than food, then one is to remove the food, even if it is more troublesome to do so.[138] In the above case that one was unable to separate the waste before Yom Tov, it is permitted to separate in the above mentioned method even through using a vessel and even for non-immediate use, so long as it is done for the sake of eating on Yom Tov.[139] However one may not use professional Borer vessels such as a sieve and sifter, [that are used for separation of many days’ worth of foods[140]].[141] It is likewise forbidden to soak the food in water and have the waste float up or sink to the bottom.[142]
Sifting flour:[143] Sifting is one of the prohibited Melachos on Yom Tov even when done for the sake of food and hence it is forbidden for one to sift flour for the first time on Yom Tov. It is forbidden to do so even with an irregularity, and even if one did not have the ability to do so before Yom Tov. However, if the flour was already sifted before Yom Tov, then it is permitted to re-sift it on Yom Tov using a slight irregularity, such as to do the sifting directly over the table rather than over a plate, or through a different irregularity than what one is used to doing during the week. [Today’s flour is already pre-sifted in the factory and hence may be resifted on Yom Tov for the sake of checking for insects, although if it could have been done before Yom Tov then one is to do so with a Shinuiy.[144]]
Examples:
- One may remove bones from fish.[145]
- One may drain water from pasta in a strainer.[146]
- One may use a French press for his coffee.[147]
- One may remove a fly from a cup.[148]
- One may remove pits from fruits.
- One may filter hairs from the Mikveh water using a strainer on Yom Tov if it could not be done before Yom Tov.[149]
| May one make cheese on Yom Tov?[150] No.[151] May one use a peeler on Yom Tov?[152] Yes. |
8. Using a peeler on Yom Tov:
The use of a peeler on Shabbos is subject to the Borer prohibition[153], and is thus prohibited to be used on Shabbos to remove inedible peels[154], and with some Poskim[155] prohibiting it entirely even to remove edible peels.[156] [See Topics in Practical Halacha Vol. 2 O.C. Halacha 42] The question is thus raised regarding its status on Yom Tov and whether a peeler may be used indiscriminately.
The laws of Borer on Yom Tov:[157] The laws of Borer on Yom Tov differ from that of Shabbos, at times retaining the Shabbos restrictions while at others receiving a new set of laws relating to its form of separation. The following is the general rule: Those foods of which it is common to separate their waste many days in advance, and hence have the food placed in storage for future use, such as flour and grains, retain the same Borer restrictions as Shabbos, and hence one may only remove the good from the bad with one’s hands for the sake of right away use.[158] Furthermore, even those foods of which it is common to separate their waste on the same day as their use, if one could have separated the waste before Yom Tov, they retain the same Borer restrictions as on Shabbos.[159] If, however, one was unable to separate the waste before Yom Tov, then one is to separate the waste and food in the method that will be least strenuous.[160] In such a case, it is permitted to separate in the above mentioned method even through using a vessel and even for non-immediate use, so long as it is done for the sake of eating on Yom Tov.[161] However one may not use professional Borer vessels such as a sieve and sifter[162], which are used for separation of many days’ worth of food.[163] [However, some Poskim[164] rule it is forbidden to use any professional Borer vessel on Yom Tov that is commonly used during the week, even if it is not commonly used for separation of many days’ worth of food. The practical ramification between these two approaches is regarding whether a peeler may be used on Yom Tov, as will now be explained.]
- The law:[165]
It is permitted to use a peeler on Yom Tov to peel any food of which its quality and freshness would be diminished if it were to be peeled before Yom Tov.[166] This applies even if the peel is inedible, and certainly if the peel is edible.[167] The foods may be peeled even for non-right away use, so long as the intent is for it to be eaten on that day of Yom Tov. However, those foods which could have been peeled before Yom Tov without it causing any diminishing in freshness or taste, may not be peeled using a peeler. Practically, almost all fruits and vegetables which are peeled some time prior to being eaten lose their freshness and are hence included within this allowance.[168] Nonetheless, some Poskim[169] are stringent and rule that one is not to use a peeler on Yom Tov just like on Shabbos.
| Summary: It is permitted to use a peeler to peel foods on Yom Tov without restriction, so long as one’s intent is to eat the food on that day of Yom Tov, and one would not have desired to already have peeled it before Yom Tov due to it becoming diminished in freshness or taste. |
It is forbidden to squeeze on Yom Tov just as on Shabbos.
A. May one make almond milk on Yom Tov?[170]
Some Poskim[171] rule it is forbidden to crush almonds and make almond milk on Yom Tov.[172] Other Poskim[173] rule it is permitted to make almond milk on Yom Tov.[174] Practically, some Poskim[175] conclude one may be lenient to do so with an irregularity. One who is making it for the sake of one who is sick, may do so even without an irregularity.[176]
B. May one squeeze fruits on Yom Tov?[177]
In all cases that squeezing is permitted on Shabbos it is likewise permitted on Yom Tov. [See our Sefer “The Laws of Shabbos Volume 2-The Laws of Squeezing fruits” for the full details of the laws of squeezing on Shabbos and a complete list of which fruits are forbidden to be squeezed on Shabbos.”] In this Halacha we will focus on if there are any leniencies of squeezing afforded to Yom Tov of which we are stringent on Shabbos.
Squeezing into food: It is permitted to squeeze juice into solid foods on Yom Tov just like on Shabbos.
Squeezing to drink its juice:[178] It is Rabbinically forbidden to squeeze juice for drinking purposes on Yom Tov.[179] Furthermore, any matter which was Rabbinically prohibited on Shabbos due to that one may come to transgress the squeezing prohibition, is likewise prohibited on Yom Tov. [Accordingly, it follows the same laws as Shabbos for all matters, and whatever is forbidden to be squeezed on Shabbos is likewise forbidden to be squeezed on Yom Tov.[180]] It is forbidden to squeeze even with an irregularity.[181] It is forbidden to perform squeeze on Yom Tov even if it was not possible to perform it before Yom Tov.[182] [However, some Poskim[183] question whether it is nevertheless permitted to squeeze with intent to drink immediately. Likewise, some Poskim[184] question whether it is nevertheless permitted to squeeze to drink that day if the taste of the juice would dissipate if squeezed before Yom Tov. Accordingly, some Poskim[185] rule that if he is very thirsty, then on Yom Tov one may hand[186] squeeze fruits to be drunk immediately, using an irregularity, such as one’s left had].[187] Furthermore, some Poskim[188] rule that in a situation that one could not squeeze the juice before Yom Tov, being that he had no more room in his fridge, or that he only drinks freshly squeezed juice, then he may squeeze them with an irregularity. However, according to the Setimas Haposkim[189], the implied ruling of Admur[190], these allowances do not apply, and it is never permitted on Yom Tov to squeeze fruits for the sake of drinking the juice just like is the ruling on Shabbos. Practically, many of today’s Poskim[191] conclude to be stringent and not to rely on any of the allowances brought above.]
| Summary: One may not squeeze fruits on Yom Tov to drink their juice just as is the law on Shabbos. One should not rely on the leniencies suggested by some Poskim who permit squeezing under certain circumstances and is rather to avoid squeezing any fruit for drinking its juice just as is the law on Shabbos, especially according to the rulings of Admur. Q&A May one squeeze lemon juice on Yom Tov for the sake of making punch or lemonade? This follows the same ruling as Shabbos and should hence not be done.[192] Nevertheless, those who are lenient to do so have upon whom to rely.[193] |
It is permitted to melt foods on Yom Tov for the sake of eating the food on Yom Tov.
A. Is melting fat or ice on Yom Tov forbidden due to the Nolad prohibition which applies on Yom Tov?
Some Poskim[194] rule that all forms of Nolad are forbidden on Yom Tov and therefore it is forbidden to melt fat or ice on Yom Tov as their own individual substance. However, to melt them into another substance is permitted being that it is not recognizable as Nolad. Other Poskim[195] rule that such a form of Nolad is permitted, and thus one may melt ice and fat on Yom Tov. According to Admur[196] it is permitted to do melt ice and fat on Yom Tov, as the prohibition of Molid on Yom Tov was not made applicable to foods.[197]
B. May one make ice cubes, freeze ice cream and the like on Yom Tov?
It is permitted to freeze water to make ice cubes and freeze ice cream on Yom Tov[198], and so is the ruling according to Admur[199]. However there are Poskim[200] who are stringent.
C. May one make ice cream on Yom Tov?
Some Poskim[201] rule that this is allowed[202], although using an irregularity[203]. Other Poskim[204] rule that it is forbidden due to the Boneh prohibition which applies equally on Yom Tov.
It is forbidden to dye on Yom Tov just as on Shabbos.[205] It is thus forbidden for women to apply makeup on Yom Tov.
May one eat a food that dyes the lips red?[206] It is permitted for a woman to eat fruits and the like which leave a red pigment on her lips so long as this is not her intent.[207] If however she intends to dye her lips red then doing so is forbidden due to the dying prohibition.
The laws of salting on Yom Tov slightly differ from the laws of Shabbos. The following is the general rule:
Salting many foods at a time:[208] Initially, if doing so will not cause even a slight loss, it is proper to not salt more than one vegetable at a time, just as is the law on Shabbos, unless one adds oil to the mixture right away. If following the above will lead to even slight loss, it is permitted to salt salads on Yom Tov without restriction, in whichever way one desires.
Leaving salt on food:[209] There is no restriction against salting food on Yom Tov and allowing the salt to change the
Making the salt water on Yom Tov if forgot to do so beforehand:[210] Some Poskim[211] rule it is permitted to make salt water on Yom Tov without restriction. Other Poskim[212], however rule that it contains the same restrictions as making salt water on Shabbos [see next]. Practically, one is to initially prepare the salt water before Yom Tov, and if one forgot to do so, then he is to make it on Yom Tov using a Shinuiy, such as to first put in the water and only then the salt.[213]
- Crushing and cutting:[214]
The laws of grinding on Yom Tov slightly differ from the laws of Shabbos. The main differences are regarding the use of a grater [which is forbidden on Shabbos] and cutting items small [which may not be done on Shabbos unless for immediate use]. In all cases it is forbidden to grind more food than necessary for that day of Yom Tov.
The following is the general rule: All food that will not lose taste if ground before Yom Tov is proper to be ground before Yom Tov. If the food does lose taste or for whatever reason one did not do so before Yom Tov, then depending on the food, at times it is permitted to grind using a grinder or grater, at times it may only be done with an irregularity, and at times it may not be done at all using a grinder or grater.
Spices: On Yom Tov spices may only be ground using an irregularity.[215] One may not grind them using a spice grinder [even if it is not electric, and even with an irregularity[216]].[217] [Thus one may not grind coffee using a coffee grinder on Yom Tov. However, some Poskim rule it is permitted to do so using a small house grinder, and only industrial grinders were prohibited. Others are stringent even in such a case.[218]]
Horseradish:[219] Horseradish has the same law as any spice, and it is thus forbidden to grind horseradish on Yom Tov using a grater [or non-electric grinder] or any other vessel used to grind for many days’ worth. [Many Poskim[220] however permit doing so through using an irregularity, such as an upside-down grater. However, from Admur it is implied that a grater or grinder may never be used, even with an irregularity.[221] One may however grind the horseradish using a different form of irregularity, just as is the law on Shabbos.[222]]
Foods that don’t grow on ground: It is permitted to grind such foods even regularly.[223] One may use a nonelectric grinder even regularly.[224] However one is not to grind them using a grater unless he does so using some form of irregularity [such as an upside-down grater[225]].[226]
Vegetables and fruits: It is permitted to grind all vegetables with a slight irregularity on Yom Tov.[227] One is not to grind them using a grater unless he does so using some form of irregularity.[228]
Foods that lose their taste if ground the day before: Some Poskim[229] are lenient to permit grinding regularly all fruits and vegetables that lose their taste right away if ground Erev Yom Tov. This would include onions, garlic, bananas, apples, potatoes and the like. It may be ground even regularly using a grater. Other Poskim[230], however, are stringent to always require an irregularity.]
Bread:[231] It is permitted to grind bread on Yom Tov even regularly, even using a grinder.
Grater irregularity: The following is considered an irregularity when using a grater: Turning it upside down[232], or grinding the food directly onto the counter/table and not onto a plate, if that is what is normally done during the week.[233] Some are accustomed to never use a grater on Yom Tov, just as on Shabbos.[234]
| Summary Non-electric grinder: The following foods may never be ground with a grinder: Spices; Horseradish; Fruits; vegetables. The following foods may be ground with a grinder: Bread; cheese; meat; eggs. Grater: The following foods may never be ground with a grater even with an irregularity: Spices; Horseradish. The following foods may be ground with a grater with an irregularity: Fruits; vegetables; cheese; meat; eggs. The following foods may be ground without an irregularity: Bread. |
Foods that don’t grow on ground:[235] Foods that do not grow on the ground, such as eggs, meat, cheese, and the like may be mashed even regularly, just as is the law on Shabbos.
Foods that grow from the ground: Foods that grow on the ground are to be ground with an irregularity, just as is the law on Shabbos. However, some Poskim[236] are lenient to allow fruits and vegetables that lose their taste right away if ground Erev Yom Tov, to be mashed regularly.
- Cutting:[237]
One may cut all foods into small pieces on Yom Tov without any limitations or regulations, even if it is not needed to be eaten right away, so long as it is meant to eaten on that day of Yom Tov.
| May one use a vegetable chopper on Yom Tov?[238] Yes. May one use a garlic crusher, or potato masher, on Yom Tov?[239] Yes, using an irregularity, such as doing it upside down, or by having the garlic fall onto the counter, and not a plate. |
- Kneading:[240]
It is permitted to knead foods on Yom Tov for the sake of eating the food on Yom Tov.[241] It is permitted to knead the foods in their [regular] fashion, if it would either cause a loss or a diminish of quality of the taste, to have kneaded it before Yom Tov.[242]
Foods that could be kneaded before Yom Tov without any loss or diminish of taste:[243] It is forbidden to [regularly] knead on Yom Tov, foods that do not diminish in taste, if they were to be kneaded before Yom Tov. An example of such foods is Lokshen, in which the older they are, the tastier. They may however be cooked with an irregularity.[244] [Some Poskim[245], however, rule that all foods which are better when kneaded the day before may not be done at all on Yom Tov, even with an irregularity. Other Poskim[246], however, rule that even by foods which are better in quality when kneaded before Yom Tov, one may knead it on Yom Tov using an irregularity.]
| Summary: It is permitted to knead food on Yom Tov for the sake of eating the food on Yom Tov. However, if it is a type of food which is better in quality when kneaded before Yom Tov one may only do so on Yom Tov using an irregularity. In all cases it is forbidden to knead more food than necessary for that day of Yom Tov. It is thus permitted to:[247] 1. Beat an egg 2. Make whipped cream 3. Make Mayonnaise May one make Techina on Yom Tov? Yes. It may be done even regularly, as doing so before Yom Tov would diminish its quality. May one make pudding or Jell-O on Yom Tov?[248] Yes. It may be done even regularly, as doing so before Yom Tov would diminish its quality. May one knead dough on Yom Tov?[249] Yes. It is permitted to knead dough on Yom Tov for the sake of baking it and then eating it on Yom Tov. This, however, may only be done if one does not have any fresh bread available, or does not have an abundance of fresh bread to last him throughout the day.[250] |
16. Making Challah on Yom Tov:
Sifting the flour:[251] It is forbidden for one to sift flour for the first time on Yom Tov. Practically, being that today’s flour is already pre-sifted in the factory therefore it may be resifted on Yom Tov for the sake of checking for insects, although if it could have been done before Yom Tov then one is to do so with a Shinuiy, such as to do the sifting directly over the table rather than over a plate, or through a different irregularity than what one is used to doing during the week.[252]
Measuring the flour:[253] One who is making Challah on Yom Tov may not measure the amount of flour being used even if one intends to do so for the sake of knowing if it is obligated in Hafrashas Challah.
Kneading the dough:[254] It is permitted to knead dough on Yom Tov for the sake of baking it and then eating it on Yom Tov. This, however, may only be done if one does not have any fresh bread available, or does not have an abundance of fresh bread to last him throughout the day.[255]
Performing Hafrashas Challah:[256] Dough that was kneaded on Yom Tov may have Challah separated from it on Yom Tov.[257] The dough that was separated for Hafrashas Challah may not be burnt or baked on Yom Tov.[258] Accordingly, one must separate the dough prior to the baking.[259] However, if it was kneaded before Yom Tov then it is forbidden to separate Challah from it on Yom Tov.[260]
Turning on the flame of the oven: One may light a gas oven on Yom Tov using a pre-lit flame. It is however forbidden to turn on an electric oven on Yom Tov just as is the law on Shabbos. However, it is permitted to cook/bake in an electric oven that was turned on before Yom Tov or that was turned on using a timer.[261]
Baking the Challah: It is permitted to bake fresh bread on Yom Tov.[262] This, however, may only be done if one does not have any fresh bread available, or does not have an abundance of fresh bread to last him throughout the day.[263]
- Washing dishes:[264]
Washing [dishes such as] cups and plates and shining them on Yom Tov follows the same laws as Shabbos, as explained in Chapter 323:6-7.
Using hot water:[265] It is permitted to use hot water for washing dishes on Yom Tov for the sake of using those dishes on that day of Yom Tov. [This applies even if the dishes became dirty before Yom Tov.[266] However some Poskim are stringent in such a case.[267]] One may turn on the hot water tap for this purpose.[268]
Soap: One may only use liquid soap, as explained in the section on smearing.
Sponges:[269] One may only use sponges that are permitted to be used on Shabbos.
- Foods with letters:[270]
Breaking letters on food on Yom Tov follows the same laws as Shabbos.
| May one smoke cigarettes on Yom Tov if doing so will erase the letters printed on the paper? Some Poskim[271] rule it is forbidden to do so. Others[272] rule one may be lenient. |
Sweeping and mopping on Yom Tov follows the same laws as Shabbos.
- Immersing a vessel:[273]
It is forbidden to immerse vessels on Yom Tov just as is forbidden to be done on Shabbos. If however one did not have the ability to immerse the vessel at any time prior to Yom Tov and on Yom Tov his first opportunity to immerse them arrived, then he may immerse the vessel.[274] Nevertheless, one may not rule this way when asked this question, [and is rather to tell the asker that immersing vessels is forbidden in all cases].[275] Likewise, one may not immerse the vessels in front of other people.[276]
- Muktzah:[277]
In general, all the laws of Muktzah which apply on Shabbos apply equally on Yom Tov[278], with exception to three laws of which in two Yom Tov is stricter than Shabbos, and in one Yom Tov is more lenient. These are the laws of Nolad, and Muktzah [this refers to all items set aside from one’s mind from before Shabbos, as will be explained], and moving items for eating purposes. The former is more stringent on Yom Tov, while the latter is more lenient. In addition to this leniency there is a further leniency associated with raw foods and candles, as since it is permitted to cook and extend a flame on Yom Tov, therefore these items are not Muktzah on Yom Tov.
A. Raw foods & Candles-Items which are only Muktzah on Shabbos because of Issur Melacha:
All foods and items which are Muktzah on Shabbos due to a Shabbos prohibition against making use of it which on Yom Tov do not contain a prohibition against making a use of it, are not Muktzah on Yom Tov unless it was completely set aside from one’s mind. [Thus, although raw foods that are inedible until they are cooked, such as a raw potato, are Muktzah on Shabbos they are not Muktzah on Yom Tov being that one can cook them on Yom Tov. The same applies regarding candles and all candle related paraphernalia.]
Examples of items that are not Muktzah on Yom Tov:
- All raw foods that can be cooked on Yom Tov, including flour, beans, rice, pasta, meat, poultry, etc.
- Candles
- Matches
- Candlesticks
- Candelabra
- Lighting fluid
Examples of items that remain Muktzah even on Yom Tov:
- A fish aquarium.
- Medicine and vitamins.[279]
- A garbage that contains Muktzah items in it.
- Water that is dripping from an air conditioner.[280]
- Fruits and vegetables that were plucked or even questionably plucked from the tree or ground on Yom Tov.[281]
B. The laws of Muktzah when moving items for non-eating purposes:[282]
Nolad:[283] All items which are Nolad on Yom Tov [received a purpose on Yom Tov for which they were not fit for from before Yom Tov] are Muktzah on that Yom Tov. Thus a vessel which shattered on Yom Tov is Muktzah if the pieces of the vessel cannot be used for their original use. Similarly leftover bones, and peels from one’s meat, chicken, fruits and the like are Muktzah even if one has animals which normally are fed these items.
Muktzah: One who is stringent to not move Muktzah, which refers to items which he has set his mind aside from using them, is to be blessed, although the custom is to be lenient. The term Muktzah includes all items which are: Muktzah Machmas Issur; Muktzah Machmas Mius; foods set aside to be sold, and items placed aside in storage.
C. Moving Muktzah for eating purposes:[284]
All Muktzah items may be moved for eating purposes.[285] However foods which are Muktzah are forbidden to be eaten on Yom Tov.[286]
Moving Muktzah which is interfering with one’s food: One may move any Muktzah item [whether Machmas Gufo or Machmas Chisaron Kis[287]] in order to allow him to eat a food on Yom Tov, such as to remove Muktzah items which are sitting on his food[288], or in order to make space to place down a pot of food.[289]
Moving Muktzah to use for one’s food: One may not move a Muktzah item [which is Muktzah Machmas Gufo[290]] in order to make a use of it, even if this use is for an eating purpose.[291] One may however move a Muktzah item which is MMC”K for eating [and other Simchas Yom Tov[292]] purposes.[293] [Thus one may not move a stone for the purpose of using it to lean his pot on. One may however bring the pot to where the stone is laying and lean the pot on the stone.]
| Q&A When Yom Tov falls on Shabbos do the Muktzah laws follow the leniencies of the laws of Shabbos? This matter is disputed amongst the Poskim. Some opinions[294] rule that all the Muktzah laws of Shabbos, including its leniencies, apply. Others rule[295] that it follows the stringencies of the laws of Yom Tov. Is melting fat or ice on Yom Tov also forbidden due to the Nolad prohibition which applies on Yom Tov? Some Poskim[296] rule that all forms of Nolad are forbidden on Yom Tov and therefore it is forbidden to melt fat or ice on Yom Tov as an individual substance. However to melt them into another substance is permitted being that it is not recognizable as Nolad. Other Poskim[297] rule that such a form of Nolad is permitted, and thus one may melt ice and fat on Yom Tov. According to Admur[298] it is permitted to do the above being that it involves food, and the prohibition of Molid on Yom Tov was not made applicable to foods.[299] May one move a Muktzah item which is preventing him from doing other Yom Tov permitted matters?[300] Such as if a Muktzah item is sitting on his Yom Tov clothes, or is blocking the heater or air conditioner? No. The allowance to move Muktzah which is interfering with a Yom Tov need was only allowed for eating purposes and not any other purpose.[301] However there are Poskim[302] which allow this. May one move a Muktzah item which is interfering, even if he could have done so from before Yom Tov?[303] Yes.[304] May one move the interfering Muktzah object in a regular way if he can also do so using an irregularity?[305] It is better to move the Muktzah using an irregularity if he is able to do so without diminishing the quality of the required result.[306] If a Muktzah item was purposely left on a food from before Yom Tov does the food become a Basis?[307] Some Poskim[308] rule that even if the food becomes a legal Basis, nevertheless it is allowed to eat it and use it being that on Yom Tov food is only Muktzah inherent of itself and not due to being a Basis. Other Poskim[309] however rule that the food is Muktzah. |
22. Tikkun Keli:[310]
The prohibition of Tikkun Keli applies on Yom Tov, just as it applies on Shabbos. Thus all items forbidden to be cut on Shabbos due to Tikkun Keli may not be cut on Yom Tov. This applies even to food related matters.
Fixing a skewer:[311] Fixing a skewer to use for roasting [i.e. straightening or sharpening] is Biblically forbidden due to Machshirei Ochel Nefesh.[312] This however only applies if one could have fixed the skewer before Yom Tov or could have made or purchased a new one. If however one could not fix it before Yom Tov, such as if it broke on Yom Tov, or even if it broke before Yom Tov, but for an important reason completely beyond his control he could not fix it before Yom Tov, then he may fix it on Yom Tov. (If, however, it could have been fixed some time before Erev Yom Tov, and he delayed it until Erev Yom Tov, and due to uncontrollable reasons, he did not have the time to fix it, then it is forbidden to be done on Yom Tov.)
Sharpening a knife:[313] It is forbidden to sharpen a knife on Yom Tov. This applies even if one could not fix it before Yom Tov, such as if it broke on Yom Tov, or even if it broke before Yom Tov.
Puncturing holes:[314] It is forbidden to puncture holes in vessels on Yom Tov, just as on Shabbos. This applies even if one desires to do so for the sake of food, being that one could have punctured the hole before Yom Tov. If, however, one was unable to puncture a hole in the vessel before Yom Tov, then it is permitted to make the hole on Yom Tov [if one is doing so for the sake of eating].[315] Nonetheless, we do not rule this way to the public [and rather tell them that it is forbidden to make a hole even in such a case].[316]
Opening cans: See Halacha 6!
Based on the above prohibition of Tikkun Keli, it is forbidden to cut or tear the following items on Yom Tov, and they are all to be prepared, and pre-cut, before Yom Tov:[317]
Tablecloth: It is forbidden to cut a tablecloth roll for the sake of using the cut piece to cover one’s table [or other usage]. This applies irrelevant of whether one cuts the tablecloth on the pre-serrated lines. It is forbidden to do so even with one’s hands, and certainly with a knife.
Garbage bags: It is forbidden to cut a garbage bag from a garbage bag roll on Yom Tov.
Plastic sandwich bags: A pack of sandwich bags in which each bag is slightly attached to the bag under it, and needs to be torn off, is forbidden to be torn on Yom Tov. This applies irrelevant to whether one cuts the bags on the pre-serrated lines.
Tinfoil: It is forbidden to cut a piece of tinfoil from a roll, on Yom Tov, whether with one’s hands or using a knife.
Paper towel: It is forbidden to cut a piece of paper towel from a roll, on Yom Tov, whether with one’s hands or using a knife. This applies irrelevant of whether one cuts the paper towel on the pre-serrated lines.
Toilet paper: It is forbidden to cut a piece of toilet paper from a roll, on Yom Tov, whether with one’s hands or using a knife. This applies irrelevant of whether one cuts the toilet paper on the pre-serrated lines.
Tissues: A pack of tissues in which each tissue is slightly attached to the tissue below it, and needs to be torn off, is forbidden to be used on Yom Tov. This applies irrelevant to whether one cuts the tissues on the pre-serrated lines.
23. Boneh and Soser:[318]
The laws of Boneh/Soser on Yom Tov slightly differ from Shabbos; at times it retains the Shabbos restrictions while at others it is permitted to be done. The following is the general rule: All items that are Biblically forbidden to be built or destroyed on Shabbos are likewise Biblically[319] forbidden to be built or destroyed on Yom Tov. However those items that are only Rabbinically forbidden to be attached or detached on Shabbos, at times is permitted to be done on Yom Tov.
Attaching parts of vessel lightly together:[320] It is permitted on Yom Tov to loosely attach parts of a vessel together, even if it is commonly inserted strongly. It is forbidden to insert it strongly. One may thus loosely insert the leg of a table or chair, [and the handle or lens of glasses[321]]. [If however the vessel is large enough to hold 40 Seah, or is attached to the ground, it may not have its parts attached even lightly.[322]]
Opening an envelope:[323] One may tear open an envelope on Yom Tov. [According to those who hold that opening cans on Shabbos is forbidden due to Tikkun Keli, it is to be opened in a destructive manner, just as they rule by cans.[324] However according to those who hold that cans may be opened in a non-destructive manner then seemingly it is permitted to open an envelope even in the area of the glue, by separating the two parts.[325]]
24. Trapping animals:[326]
The practical laws of trapping creatures on Yom Tov follow the same laws as Shabbos. All animals that require further trapping are forbidden to be trapped on Yom Tov, just as is the law on Shabbos.[327] Animals that are already trapped, are permitted to be taken on Yom Tov if one plans to eat them on Yom Tov, and they were on one’s mind to do so from before Yom Tov.
25. Amira Lenachri-Having work done through a gentile on Yom Tov:[328]
It is Rabbinically[329] forbidden to have a gentile perform a forbidden action on one’s behalf on Yom Tov, just as is forbidden on Shabbos.[330] Accordingly, all matters that are forbidden to do on Yom Tov is likewise forbidden to ask a gentile to perform. [However, in those circumstances that it is permitted to ask a gentile to perform a Melacha on Shabbos, it is likewise permitted to do so on Yom Tov. Those actions which are only Rabbinically forbidden on Yom Tov may be performed through a gentile in those circumstances that we allow a Rabbinical prohibition to be performed through a gentile on Shabbos. For example, on Shabbos, it is permitted to ask a gentile to perform a Rabbinical Melacha on one’s behalf for the sake of a Mitzvah, or a great need, or in a case of great pain.[331] Likewise, on Yom Tov, it is permitted to ask a gentile to perform a Rabbinical Melacha on one’s behalf for the sake of a Mitzvah, or a great need, or in a case of great pain.[332] However, a Biblical Melacha, is forbidden to be performed on Yom Tov through a gentile even in a case of a Mitzvah or great need, just as is the law on Shabbos.[333] Accordingly, to properly determine what Melacha may be performed by a gentile on Yom Tov in the above circumstances, one must first determine whether that Melacha on Yom Tov is on Biblical or Rabbinical status. The status of each Melacha has been elaborated on in Halacha 1, and in its relevant section. In the Q&A we will bring some common questions that arise on Yom Tov.]
May one benefit from a Melacha performed by a gentile on Yom Tov?[334] It is forbidden for any[335] Jew to benefit from a Melacha performed by a gentile on behalf of a Jew throughout the entire Yom Tov, until enough time passes after Yom Tov to achieve that benefit. Due to this, the item that had the Melacha done to it is considered Muktzah. In the Diaspora, it is forbidden to benefit from the item until Motzei Yom Tov Sheiyni, until enough time passes after Yom Tov to achieve that benefit.[336]
| Summary: All matters that are forbidden for a Jew to perform on Yom Tov it is likewise forbidden to ask a gentile to perform on his behalf. This follows the same laws as Shabbos. Those Melachos that are only Rabbinically forbidden on Yom Tov, are permitted to be performed through a gentile in those cases that Rabbinical Melacha is permitted on Shabbos to be performed through a gentile. Q&A On the second day of Yom Tov in the Diaspora, are all the Melachos considered of Rabbinical status regarding having it done through a gentile, in those circumstances permitted on Shabbos?[337] No. The second day of Yom Tov in the Diaspora follows the same laws as the first day of Yom Tov in respect to the laws of Amira Leakum. Hence, all Melachos that are of Biblical status on the first day of Yom Tov are likewise treated as if they are of Biblical status on the second day of Yom Tov, regarding the prohibition of Amira Leakum. May one ask a gentile to turn on the fan or air conditioner on Yom Tov?[338] If it is a great need, such as a very hot day, then it is permitted to do so.[339] Some Poskim[340] permit this even on Shabbos. May one ask a gentile to turn on the heater on Yom Tov?[341] If it is a great need, such as on a very cold day or if one has small children and it is even mildly cold, then it is permitted to do ask a gentile to turn on the heat whether on Shabbos or Yom Tov.[342] May one ask a gentile to turn off an alarm on Yom Tov?[343] If the noise is of great disturbance, then it is permitted to do so.[344] May one ask a gentile on Yom Tov to ignite a flame?[345] In a time of need, it is permitted to ask a gentile to ignite a flame on Yom Tov, for the sake of Simchas Yom Tov. May one ask a gentile on Yom Tov to turn on the light?[346] It is permitted to ask a gentile to turn on a light on Yom Tov for the sake of a Mitzvah, or in a time of need.[347] It is forbidden to do so if it does not involve a Mitzvah or need. May one ask a gentile to turn off a light if it is disturbing one’s sleep?[348] It is permitted to ask a gentile to shut off the light if it is a case of great loss, or great need, such as it is disturbing one’s sleep. May one who is confined to a wheelchair ask a gentile to turn on the elevator on Yom Tov?[349] It is permitted to do so for the sake of a Mitzvah, or great need, such as to go to Shul and the like.[350] |
_______________________________
[1] Admur 502:1; Michaber 502:1
[2] Admur 495:2; See Kuntrus Achron 495:1-2
The reason it is not Biblically forbidden: The Melacha of lighting [or extending] a fire is not done with the actual food, as even if in the end of the day its purpose is for the sake of food, as it ignites the wood which is then used to cook, [it nevertheless is not done with the food itself, but with the wood, and therefore the question arises as to why it is considered Ochel Nefesh and not Machshirei Ochel Nefesh]. The reason it is nevertheless permitted to be done on Yom Tov is because the fire fixes the food and is thus included in the category of Ochel Nefesh. In other words, the entire Melacha of making a fire involves igniting the fire or extending the fire [and not burning the wood-Kuntrus Achron 495:2], and this actual fire which was ignited or extended fixes and cooks the food and is therefore considered Ochel Nefesh. [Admur 495:2; See Kuntrus Achron 495:1-2; M”A 518:1; Maggid Mishneh on Rambam 1:4] In other words, Machshirei Ochel Nefesh is only when the item of Melacha does not directly contribute to the food, such as a skewer, and is only secondary to another matter which contributes. However, if the Melacha directly contributes to the food, even though it initially was not performed with food, then it is considered Ochel Nefesh.
Alternative reasons: Other Poskim suggest lighting a fire is Biblically permitted as the Torah states “Do not light a fire on Shabbos,” from which we exclude Yom Tov. [Maggid Mishneh on Rambam ¼, brought in M”A 518:1; M”A ibid negates this explanation; Admur ibid omits it] Other Poskim suggest that fire is considered actual Ochel Nefesh being one benefits from the wood to warm his body. [M”A ibid in name of Ran 17b; The M”A ibid questions this reason, and it is likewise negated in Admur KU”A ibid]
Other opinions: Some Poskim rule that creating a fire on Yom Tov is Biblically forbidden as it was never included within the allowance of Ochel Nefesh, since it could have been lit the day before. [Taz 502:1; See next footnote] The Taz ibid explains as follows: The Torah never permitted one to create a new item for a Melacha, and only permitted to make use of a Melacha that already existed. Accordingly, it should be Biblically forbidden to even extend a fire. However, since the Torah permitted one to cook, one must say it permitted the lighting of a fire. However, this only justifies the extending of a fire, and not the new creation of a fire, which could have been done the day before.
[3] The reason it is nevertheless Rabbinically forbidden: As a spark is a new creation and is thus slightly similar to performing a Melacha. Now since it was possible to create this spark and flame from before Yom Tov, it is therefore forbidden to do so on Yom Tov. [Admur ibid; Rambam; M”B 502:1]
[4] Admur 495:2
The reason it is not Biblically forbidden: See previous footnote!
[5] Admur 495:5
[6] Admur 495:5
[7] Vetzaruch Iyun as to what the definition of an irregularity is when extending a flame. Admur ibid does not give this oPiskeiy Teshuvosion of irregularity in his example of flame extension even though it was mentioned regarding the regular rule of Melacha that could have been done before Yom Tov.
[8] See Admur 495:5 “One cannot compare the taste of food that was cooked today to the taste of food that was cooked the day before.”
[9] Admur 495:5
[10] Admur 511:1
[11] Admur 514:14
[12] Admur 514:13-14; Michaber 514:5
[13] Admur 514:13-14; Michaber 514:5
[14] Admur 495:4-5
[15] Admur 514:14; Rosh 2:22
[16] Admur 514:14; M”A 514:14; Michaber 514:5; Rosh ibid
[17] Admur ibid; Michaber ibid; Rosh 5:8
The reason: The candle of a Shul is not considered Ner Shel Batala, and it is not considered that one is preparing on Yom Tov for the weekday when lighting it towards the end of the day, as there is a Mitzvah involved in having it lit even for that remaining hour, as it gives honor to Hashem when one lights a candle before Him, as the verse [Yeshaya 24:15] states “Al Kein Beurim Kavdu Hashem.” [Admur ibid]
[18] Admur 514:13; Michaber 514:5; Rosh 2:22; Yerushalmi 5:2
The reason: As the Torah only permitted making a fire for non-food related purposes, if it has some necessity for Yom Tov. [Admur ibid]
[19] Admur ibid; M”A 514:12; Rashal 2:35
[20] Admur 502:1; M”A 502:1; Maggid Mishneh; Ateres Zekeinim 502
Other opinions: Some Poskim rule that creating a fire on Yom Tov is Biblically forbidden and hence if one transgressed and ignited a fire it is forbidden in benefit, and if one used it to cook food, the food is forbidden. [Taz 502:1]
[21] The reason: As the Sages did not fine one who performed a Melacha on Yom Tov to the same extent they gave a fine to one who did a Melacha on Shabbos, which is more severe. [Admur ibid and 503:13 “The Sages did not desire to give a fine on Yom Tov prohibitions which are light, and rather only did so for Shabbos prohibitions which are severe.”; Beis Yosef 503 in name of Rashba;]
[22] Admur 514:11; M”A 514
[23] Chazon Nachum 30; Maharshag 1:64; Tzafnas Paneiach 1:276; Bachatzitzros Beis Hashem [Rozen] p. 237; Many Poskim in Nitei Gavriel 20:9
[24] Igros Moshe O.C. 1:115; Nitei Gavriel 20:10
[25] Koveitz Hamayan Tishreiy 5772 p. 17; Halichos Chaim Yom Tov 16:11; Sefer Vayakhel Moshe 2:225; Bachatzitzros Beis Hashem [Rozen] p. 237
[26] The reason: As a) It is Gerama, b) of a rabbinical prohibition, c) one has no intent to do so, d) its Machshirei Ochel Nefesh which could not be done beforehand. [Poskim ibid]
[27] Kaf Hachaim 502:2; Orchos Chaim 502:1; Minchas Yitzchak 4:99
Other opinions: Some Poskim rule that in such a case it is permitted to ignite a new flame on Yom Tov. [Birkey Yosef 502:1 in name of his grandfather the Chesed Leavraham, brought in Kaf Hachaim ibid; Pnei Yehoshua Beitza 33]
[28] The reason: As making a spark is considered a completely new Melacha and is similar to Tikkun Keli which was not permitted to be performed even for the sake of food. [Minchas Yitzchak ibid]
[29] P”M in Magidos 110; Maharsham 4:143; Shevet Halevi 8:121; Beir Moshe 6 Elektri 27; Az Nidbaru 12:37; Piskeiy Teshuvos 502:1
[30] Beir Moshe 8:166; Piskeiy Teshuvos 502:1
[31] Kesav Sofer O.C. 67; M”B 502:4; Nitei Gavriel 20:11
[32] As one is simply adding more fuel to the flame, and it is permitted to extend a flame on Yom Tov.
[33] Some Poskim rule it is permitted to do so on Yom Tov, and there is no prohibition involved of Tikkun Keli. This especially applies if the missing area that needs to be burnt is very minuscule and is hence in any event valid accoridng to some opinions. [Hilchos Hamoadim 4:7; Nishmas Shabbos 2; Koveitz Beis Aaron Viyisrael] Other Poskim rule it is forbidden to do so due to Tikkun Keli. [Rav SZ”A in Maor Hashabbos 1 Michtav 9:11; SSH”K 55 footnote 35] See Piskeiy Teshuvos 274:10; 506:7
[34] Piskeiy Teshuvos 506 footnote 33
[35] Piskeiy Teshuvos 274:9 footnote 113
[36] Piskeiy Teshuvos 274:10 due to the cooking prohibition of hardening a soft item; See Admur 318:7; Shoel Umeishiv 2:20; Kaf Hachaim 318:78; Har Tzevi “Ofeh” p.262; SSH”K 1:62; Shabbos Kehalacha Vol. 1 p. 179; Daas Torah 318:5
[37] Kesav Sofer O.C. 60; M”B 502:4; Igros Moshe Y.D. 2:75; Az Nidbaru 3:1; Orchos Rabbeinu 2:104; Nitei Gavriel 20:5
[38] See Tzitz Eliezer 1:20-6; Achiezer 3:60; Keren Ledavid 144; Tzafbnas Paneiach 1:273; Chazon Nachum 30; Michzeh Avraham 1:42; Maharshag 1:64; Levushei Mordechai Tinyana 91; Chelkas Yaakov 1:51; Piskeiy Teshuvos 502:2
Other opinions: Some Poskim, due to lack of knowledge of the working of electricity mistakenly ruled that it may be used on Yom Tov. [See Even Yikarah 3:168; Sarei Hameiah 5:114; Matzor Devash 10; Mishpitei Uziel 1:19
[39] The reason: As it creates a new fire.
[40] Piskeiy Teshuvos 502:2; Nitei Gavriel 20:11
[41] Beir Moshe 8:139; Rav Yaakov Yosef says it adds a new current and is thus forbidden.
[42] SSH”K 1:30
[43] The reason: As even if one causes the fire to extinguish [by closing the oven door] or turn on [by opening the oven door] this is an indirect action, Grama, and by a Psik Reishei of Gram Kibuiy or Havara one may be lenient. [Rav SZ”A ibid footnote 80]
[44] Minchas Yitzchak 3:37; Or Letziyon 20:6; Yom Tov Kehilchaso 22:8
[45] The reason: As doing so is a Shevus Deshvus on Yom Tov, being electricity is forbidden due to igniting a flame, which is only Rabbinically forbidden on Yom Tov.
[46] Beir Moshe 8:166; Piskeiy Teshuvos 502:2
[47] Nitei Gavriel 9:16
[48] Achiezer 3:60; Klei Chemda Vaykhel; Chasam Sofer Even Haezer 1:20; Chelkas Yaakov 1:50; Yabia Omer 3:17; SSH”K 13:27
[49] Michzeh Avraham 41-43; See Piskeiy Teshuvos 502 footnote 14
[50] Rav SZ”A in SSH”K 13 footnote 58; See Piskeiy Teshuvos 502 footnote 15
[51] Piskeiy Teshuvos 502:3
The reason: As whenever there is a dispute if something is permitted one may do so through a gentile. [Tehila Ledavid 336:4]
[52] Piskeiy Teshuvos 511:3; SSH”K 2:7 based on ruling Of Rav SZ”A
[53] SSH”K ibid; Piskeiy Teshuvos ibid; Beir Moshe 8 [see appendix]
[54] As it is not possible to remove the hot water without having the cold water enter, and hence also the cooking of this cold water is considered a Yom Tov need. [ibid]
[55] As this is a mere Grama with electricity on Yom Tov. [ibid]
[56] See Piskeiy Teshuvos ibid
[57] As it is not possible to remove the hot water without having the cold water enter, and hence also the cooking of this cold water is considered a Yom Tov need. [SSH”K ibid]
[58] Kesav Sofer 75; Biur Halacha 514:5 “Neir”; Kaf Hachaim 514:79; Sefer Haminhagim p. 180
[59] See Aruch Hashulchan 514:19; Betzel Hachochma 4:29; Sefer Hachaim Hanitzchiyim 12:2
The Chabad custom: It is not the Chabad custom to light a candle for Yizkor. The Rebbe and Rebbe Rayatz did not light Yizkor candles. [Hamelech Bemisibo 1:321 [printed in Shulchan Menachem 2:250]; Heard from Rav Leibal Groner; However, in Luach Kolel Chabad it says to light it]
[60] See Admur 514:13-14; Biur Halacha 514:5 “Ner”; Kaf Hachaim 514:79; Piskeiy Teshuvos 514:14; Nitei Gavriel 55:2
[61] Admur 514:13; Michaber 514:5
[62] Biur Halacha ibid; Piskeiy Teshuvos ibid footnote 70; Nitei Gavriel ibid; See SSH”K 13 footnote 27
The reason: As it is forbidden to light a Ner Shel Batala on Yom Tov. [Admur 514:13; Michaber 514:5]
[63] Nitei Gavriel ibid
[64] Admur 514:14; Michaber 514:4; P”M 132 M”Z 2; Kesav Zofer 75; Biur Halacha ibid; Kaf Hachaim ibid; Piskeiy Teshuvos ibid; Nitei Gavriel ibid
The reason: One may light any candle in Shul, as it is considered a Neir Shel Mitzvah, as it gives honor to the Shul. [Admur 514:14; Michaber 514:4]
Other Opinions: Some Poskim rule one may never light a Yartzite candle on Yom Tov, even in Shul. [Daas Torah 514 in name of Imrei Eish] Some rule one may only do so through a gentile. [Kitzur SHU”A 98:1]
[65] P”M 132 M”Z 2; Daas Torah 514 in name of Imrei Eish 40; Kitzur SHU”A 98:1; Piskeiy Teshuvos ibid
The reason: As it does not add any light to the house even at night being that we have electricity. Thus, it may not be lit as it is considered a light that serves no purpose which is forbidden to be lit on Yom Tov. [Admur 514:13; Michaber 514:5; P”M ibid]
[66] Kesav Sofer 75; Biur Halacha 514:5 “Neir”; Kaf Hachaim 514:79
[67] Kesav Sofer ibid; Biur Halacha ibid; Kaf Hachaim ibid; Nitei Gavriel ibid
The reason: As it is permitted to light a Ner Shel Mitzvah [Admur 514:14; Michaber 514:5] and a Yartzite candle can be considered a Ner Shel Mitzvah, being that it is lit for the honor of one’s parents. [Kesav Sofer ibid; Biur Halacha ibid; Kaf hachaim ibid]
[68] P”M 132 M”Z 2; Daas Torah ibid; Kitzur SHU”A ibid
[69] The reason: As the custom of lighting a Yizkor candle is not very clear, and many even initially are not accustomed to do so. Nevertheless, one who is in great anguish that a candle is not lit and is doing so in honor of a parent, seemingly may be lenient if there is no other alternative of lighting it.
[70] Kitzur SHU”A ibid
[71] See Nitei Gavriel 56:5
The reason: As there is no Mitzvah of honoring these other relatives, and hence the candle is not considered a Ner Shel Mitzvah, but rather a Ner Shel Batala.
[72] Aruch Hashulchan 514:19; Nitei Gavriel 56:6
[73] Admur 514:1
[74] The reason: The reason for this is because this extinguishing is considered like Machshireiy Ochel Nefesh which may be done on Yom Tov. [Admur ibid; See Kuntrus Achron 495:4
[75] Piskeiy Teshuvos 514:2
[76] Igros Moshe 1:115; 4:103
[77] Chelkas Yaakov 1:60; Minchas Yitzchak 1:56; Yabia Omer 3:9; Kinyan Torah 2:98; Az Nidbaru 3:54; Beir Moseh 8:128; Mishneh Halachos 7:75; Shraga Hameir 3:65; SSH”K 13:10
[78] Piskeiy Teshuvos 514:10; See Admur 514:9 who is stringent by Gram Kibuiy unless it is a case of loss.
[79] Yabia Omer 3:30; Dvar Yehoshua 1:84
[80] Minchas Yitzchak 10:42; Beir Moshe 8:157; SSH”K13:13; Az Nidbaru 3:26
[81] Tzitz Eliezer 1:20-5
[82] Eretz Tzevi 2:30; Beir Moshe 6 Kuntrus Elektri 27; Rav SZ”A brought in SSH”K 2 footnote 36
[83] Eretz Tzevi 2:30; Tzitz Eliezer 1:20-5; Beir Moshe 6 Kuntrus Elektri 27; Piskeiy Teshuvos 514:1; Some Poskim rule that if it is disturbing one’s sleep it may even be done by a Jew: See Tzitz Eliezer ibid 1:20-5.
[84] Admur 495:5; 503:1; Nitei Gavriel 2:1-11; Chapter9
[85] Admur 495:5
[86] See Nitei Gavriel 2:1-2
[87] Admur 495:6; M”A 495:2; Shela Sukkah 246a; Elya Raba 495:7; Chayeh Adam 80:1; Kaf Hachaim 495:13
[88] Admur 495:5; Peri Chadash 495; Biur Hagr”a 495; P”M 495 A”A 3; Shaar Hatziyon 495:8; Aruch Hashulchan 495:36; Nitei Gavriel 2:3
[89] Implication of M”A 495:3 in name of Maharil, and so learns Biur Hagr”and Shaar Hatziyon 495:8; Nitei Gavriel 2:4 footnote 6 in opinion of Admur 495:5-6 who does not write that one may cook the fruits or knead the Lukshun with an irregularity. He proves from here that foods which are better when cooked the day before do not have an allowance of a Shinuiy on Yom Tov.
Other opinions: Some Poskim rule may perform even this Melacha on Yom Tov with an irregularity. [Peri Chadash 495; Biur Hagr”a 495; P”M 495 A”A 3; Shaar Hatziyon 495:8; Aruch Hashulchan 495:36]
[90] Admur 495:5
[91] Rama 495:1; See Nitei Gavriel 2:10-11
[92] Michaber 507:4; See Admur 507:12; Nitei Gavriel 9:12
[93] Admur 506:3
[94] Beir Moshe 8:204; Piskeiy Teshuvos 506:4
[95] Admur 506:5
[96] Nitei Gavriel 9:16
[97] Admur 503:1-3
[98] M”A 518:1
[99] Admur 527:23
[100] Nitei Gavriel 9:1
[101] Admur 503:5; 512:3
[102] Admur 512:3
[103] Admur 503:6
[104] Admur 503:4
[105] Admur 512:11; Michaber 512:1 [gentile] and 3 [dogs] regarding cooking; Michaber 518:2 regarding carrying; Beitza 21a-b regarding cooking for gentile; Rebbe Yossi Hagelili Beitza ibid regarding cooking for dogs; Chayeh Adam 21:1 and Kaf Hachaim 512:2 that this applies to all Melacha; Levush and Tur that this applies to all animals
Other opinions: Some Poskim rule it is permitted to perform Meleches Ochel Nefesh for the sake of animals. [Rebbe Akiva Beitza ibid; Ravaya; Razah; See Bach 512]
[106] Admur 512:3 and 7; Olas Shabbos 512:4; Elya Raba 512:10; M”B 512:16; Kaf Hachaim 512:32
[107] Admur 512:3
[108] Piskeiy Teshuvos 495:4
[109] Rav SZ”A in SSH”K 2 footnote 6
[110] Piskeiy Teshuvos 495:4
[111] Beir Moshe 8:224
[112] Rav SZ”A in SSH”K 2 footnote 6
[113] See Nitei Gavriel 2:2 footnote 2 and Beir Moshe 8:224
[114] Admur 456:9“If one desires to knead dough on Yom Tov, one must beware to measure the flour from before Yom Tov, as on Yom Tov itself it is forbidden to measure even for the sake of a Mitzvah”; 504:9 “Even though it is forbidden to measure on Yom Tov”; 506:1 “It is forbidden to measure on Yom Tov due to Uvdin Dechol”; Michaber 506:1; Shmuel Beitza 29a; M”B 618:21; Kaf Hachaim 486:3; 618:37, 45; Piskeiy Teshuvos 306:25; Nitei Gavriel 7:3
Regarding Shabbos, See: See Admur 306:18; 308:88; 323:1; 324:2; Michaber 306:7; Rambam Shabbos 23:13; Ula in Shabbos 157b
[115] The reason: As this is considered a mundane act and desecration of Shabbos [i.e. Maaseh Chol Vezlizul Deshabbos]. [Admur 306:18; 323:1; 324:2; 506:1 regarding Yom Tov; M”A 306:16; Tosafus Shabbos 126b] As it appears like one is selling. [Admur 506:1; Rashi Beitza 29a] See Chasam Sofer Shabbos; Keren Ledavid 72; Piskeiy Teshuvos 306:24
[116] Admur 323:1
[117] Admur 306:18; 500:1 regarding weight
[118] Admur 324:2; 323:1; 506:1 regarding Yom Tov
[119] Admur 456:9
[120] Piskeiy Teshuvos 306:24
[121] Piskeiy Teshuvos 306:24 footnote 162
[122] Piskeiy Teshuvos 306:24 footnote 167
[123] Admur 504:9
[124] Bach; Elya Raba 504:1; P”M 504 M”Z 1; Kitzur SHU”A 98:9; M”B 104:3; Nitei Gavriel 7:5
[125] Admur 456:9; 506:1 [based on Michaber 506:1; Shmuel Beitza 29a]that this applies even when measuring for the sake of a Mitzvah, if one could have measured it before Yom Tov; Kaf Hachaim 486:3; See Kinyan Torah 5:22; The following Poskim rule that one is not to Lechatchila measure on Yom Tov, and it is hence to be done before Yom Tov: M”B 618:21 in name of Achronim; Piskeiy Teshuvos 306:25
The reason: As one is able to measure them before Yom Tov. [Admur 506:1]
Other rulings of Admur: Admur 306:18 and 308:88 rules that it is permitted to measure for the sake of a Mitzvah, seemingly contradicting the above rulings of Admur ibid. In truth, however, one can answer that the two rulings refer to different cases, as only if one could not have done the measuring before Yom Tov is it permitted to measure on Yom Tov, and that is the ruling in 306:18, while the other rulings refer to a case that one could have measured before Yom Tov, as explicitly stated by Admur in 506:1.
Other opinions: Some Poskim rule it is permitted to measure on Shabbos and Yom Tov for the sake of a Mitzvah, such as to measure the Shiur for Matzos, Maror and the four cups. [Simple implication of Michaber 306:7 and Admur 306:18 and 308:88; Implication of M”A 308:78; Rav SZ”A in SSH”K 29 footnote 103; Piskeiy Teshuvos 306:25; 506:2; Or Letziyon 2:25-2; Yechaveh Daas 1:16] Nonetheless, even they agree that initially one is to measure before Yom Tov. [M”B 618:21 in name of Achronim; Piskeiy Teshuvos 306:25] Some Poskim limit the above allowance and rule that one may only measure in volume and not weight. [Kaf Hachaim 306:63; Kinyan Torah 5:22; See Piskeiy Teshuvos 306:25; 506:2] Other Poskim, however, are lenient even regarding measuring in weight. [Pesach Hadvir, brought in Kaf Hachaim ibid; Rav SZ”A ibid; Or Letziyon ibid; Yechaveh Daas ibid] Rav Oavdia Yosef was accustomed to weigh a few of the Matzos on the night of Pesach on a mechanical scale, and to then distribute the rest of them according to estimation. [Heard from his son Rav Yitzchak Yosef Shlita]
[126] Kaf Hachaim 486:3; 618:37, 45; M”B 618:21 in name of Achronim; Piskeiy Teshuvos 306:25
[127] Kaf Hachaim 486:3
[128] See other opinions in previous footnotes!
[129] As rules Admur 306:18 and 308:88
[130] Nitei Gavriel 16:3 in name of Poskim
[131] Igros Moshe 1:122; Piskeiy Teshuvos 509:9
[132] Nieti Gavriel 16:3
[133] Nitei Gavriel 14:1-4
[134] See Admur 506:4; 510:3; Nitei Gavriel Chapter5
[135] Admur 506:4; 510:3
[136] Admur 510:3-5
[137] Admur 510:5
[138] Admur 510:4; Unlike Nitei Gavriel 5:7
[139] Admur 510:3; Nitei Gavriel 5:9; Piskeiy Teshuvos 510:1
[140] So explains Admur in 510:2; Piskiey Teshuvos 504:1; Nitei Gavriel 5:6
[141] Admur 510:6
[142] Admur 510:6; Piskeiy Teshuvos 506:3; See however there footnote 14; SSH”K 11 footnote 20
[143] Admur 506:3
[144] Beir Moshe 8:204; Piskeiy Teshuvos 506:4
[145] Piskeiy Teshuvos ibid
[146] Cheshev Haeifod 3:35; Piskeiy Teshuvah ibid; Nitei Gavriel 5:22
[147] Admur Kuntrus Achron 510:4; Nitei Gavriel 5:22
Other opinions: Some Poskim are stringent in this matter just like on Shabbos. [P”M 506 M”Z 3; M”B 506:12; Kaf Hachaim 506:14]
[148] Based on Admur 510:3; Nitei Gavriel 5
Other opinions: Some Poskim rule one may never remove the fy from the cup, and is rather to follow the law on Shabbos. [M”B 506:12]
[149] Nitei Gavriel 5:27 in name of Ketzos Hashulchan 146 footnote 35 [however he does not write that there]
[150] Ramach; Beis Yehuda 2:46; Birkeiy Yosef 495:3; Kaf Hachaim 495:11
[151] The reason: As it is not possible to make it with a Shinuiy on Yom Tov, as well as that it is Uvdin Dechol. [Poskim ibid]
[152] Piskiey Teshuvos 504:3; Nitei Gavriel 5:14 based on Admur 510:6
[153] See Rama 321:19, Admur 319:9, M”B 319:22 and 24; Shabbos Kehalacha Vol. 2 p. 294 and 299-307; Piskeiy Teshuvos 321:34-35
[154] Iglei Tal Borer 6; Ketzos Hashulchan 125:16; Piskeiy Teshuvos 321:35
[155] M”A 321:19 regarding apples; Elya Raba 321:30; Tosefes Shabbos 321:41; M”B 321:84; Orchos Chaim 319:22 in name of Meorei Or Igros Moshe 4:74 Borer 8; Az Nidbaru 9:10; Chut Shani 25:7
Other opinions: Some Poskim rule that fruits and vegetables which majority of people eat together with the peel, may be peeled using a peeler, and may even be peeled for later use, on Shabbos. [Peri Megadim 321 A”A 30, brought in Shaar Hatziyon 321:97; Iglei Tal Borer 6:12; Shevisas Hashabbos Borer 24 and footnote 45; Kaf Hachaim 321:141; Ketzos Hashulchan 125:16 [see however Ketzos Hashulchan 126 footnote 19]; SSH”K 3:34]
[156] The reason: As a peeler is the normal vessel used to remove the peel from a fruit/vegetable and hence is similar to a sieve and sifter, which is Biblically forbidden to be used. [See Admur 319:1; M”B 319:2; Rashi Shabbos 74a] Some Poskim hold that the separating prohibition applies to even edible peels and thus when peeling it one must abide by all Borer restrictions, which include not peeling it with a peeler, and even when using a knife, to only do it for right away use. The reason that even edible peels contain the Borer restriction is because when they are peeled off, they are generally thrown out, and hence have a status of Pesoles when one comes to peel it. [Piskeiy Teshuvos 321:34]
[157] See Admur 506:4; 510:3-6; Michaber 510:2; Beitza 14b; Nitei Gavriel 5:9; Piskeiy Teshuvos 510:1
[158] Admur 506:4 regarding flour; 510:3; Beitza 29b; Shita Mekubetzes Perek Gimel in name of Ramban; Ritva Megillah 7b
[159] Admur 510:5; Taz 510:3
[160] Admur 510:3-5; Michaber 510:2; Beis Hillel in Mishneh Beitza 14b and Braisa ibid
How to separate: If there is more food than waste and it is easier to remove the waste, then one is to remove the waste. However, if there is more waste than food, then one is to remove the food, even if it is more troublesome to do so. [Admur 510:4; Michaber ibid; Braisa ibid]
[161] Admur 510:3; Michaber and Rama 510:2
Other opinions: Some Poskim rule that all Borer that is Biblically forbidden on Shabbos is likewise forbidden on Yom Tov. [Rashba Shabbos 138a and Avodas Hakodesh 2:5]
[162] Admur 510:2 and 6; Michaber 510:1; Beitza 14b
[163] Admur 510:2; Rashi Beitza 12b that using a vessel designated for bulk separation involves Uvdin Dechol; Ran Beitza 6a; Maggid Mishneh 3:15; Biur Halacha 510:4 “Mutar”; Piskiey Teshuvos 504:1; Nitei Gavriel 5:6
[164] Chayeh Adam 82:2; M”B 510:12, however, see there 510:7 and Biur Halacha ibid
[165] Implication of Admur 510:2-3; Rav SZ”A in SSH”K 4:27; Beir Moshe 8:203; Chut Shani 16; Hilchos Chag Bechag 5 footnote 23 in name of Rav Elyashiv; Or Letziyon 3:19-7; Piskeiy Teshuvos 504:3; Nitei Gavriel 5:14; See Yom Tov Kehilchaso 8:15 p. 204 and footnote 42
[166] The reason: This follows the ruling of Admur that all foods from which one was unable to separate its waste before Yom Tov is permitted to be separated on Yom Tov even through using a vessel and even for non-immediate use [Admur 510:3], so long as the vessel is not typically used for bulk separation [Admur 510:2].
[167] See Poskim ibid who permit peeling edible peels from produce even on Shabbos
[168] Yom Tov Kehilchaso ibid footnote 42
[169] Implication of Chayeh Adam ibid and M”B 510:12; Shvus Yitzchak Inyanei Yom Tov 9 in name of Rav Elyashiv, unlike Hilchos Chag Bechag ibid; Ruling according to Rashba Shabbos 138a and Avodas Hakodesh 2:5 who forbids on Yom Tov all Borer that is Biblically forbidden on Shabbos. See Iglei Tal Borer 6
[170] Kaf Hachaim 495:15
[171] M”A 495:3; Maharil Yom Tov; Rashal; Elya Raba 495:7; Chayeh Adam 81:10; M”B 495:9 in name of Maharil ibid
[172] The reason: As it is possible to do so before Yom Tov, and it is also similar to the prohibition against squeezing juice from fruits. [Poskim ibid]
[173] Peri Chadash 495; Mor Uketzia 495
[174] The reason: As almond milk tastes better when fresh. [ibid]
[175] P”M 495 A”A 3; M”B ibid; Kaf Hachaim ibid
[176] Shulchan Gavoa 504:4; Kaf Hachaim ibid
[177] See SSH”K 5:1; Nitei Gavriel 4:1-3; Piskeiy Teshuvos 495:7; Yom Tov Kehilchaso 10:2
[178] Admur 495:2 that squeezing it is Biblically permitted; Admur 495:9 that it is nevertheless Rabbinically forbidden; Michaber 495:1-2 “All Melacha that is forbidden on Shabbos is likewise forbidden on Yom Tov, except for food related Melachos. (495:1) However, harvesting, grinding, squeezing, and trapping, even though they are food related the Sages prohibited them. (495:2)”; Beitza 3a; Rosh and Ran Beitza Chapter3; Maggid Mishneh in opinion of Rambam Yom Tov 1; Tur in name of Riy; M”A 495:4; Taz 495:2; Kaf Hachaim 495:20.
Other opinions: Some Poskim rule that such Melacha is Biblically forbidden to be done on Yom Tov. [Ran according to Yerushalmi; Rashba; Rashal, brought in M”A 495:4 and Taz 495:2 and Elya Raba 495:9, and M”B 495:13;Semag L.S. 75; See Kaf Hachaim 495:24] Other Poskim rule that squeezing is permitted on Yom Tov. [Bahag; See Rashal 1:39; Tzelach Beitza ibid]
[179] The reason: As squeezing is normally done for many days’ worth and the Sages prohibited one from doing food related Melacha that is normally done for many days’ worth in order so one does not come to abstain from Simchas Yom Tov due to being overinvolved with food preparations. The Sages suspected that if these Melachos were to be allowed, one would trouble himself on Yom Tov also for the sake of the weekday, being that it is common for these Melachos to be done with a quantity of food that will last many days, and he will thus have no time for involvement in Simchas Yom Tov. [Admur 495:9 and 495:7-8; Rambam ibid as explained in Maggid Mishneh]
[180] Chayeh Adam 81:7
[181] Admur ibid; Admur 328:40 and 505:8 regarding sucking milk from cow that although it is an irregularity, it is only allowed if there is no food available to squeeze into, and one is in pain; Olas Shabbos 495:2; Elya Raba 495:9; P”M 495 A”A 4; M”B 495:13; Kaf Hachaim 495:25
[182] Admur ibid; Kaf Hachaim 495:25
[183] P”M 505 A”A 3 questions whether squeezing for right away use is permitted, as M”A 505:7 and Taz 505:4 imply that it is permitted, although he concludes with a Tzaruch Iyun
[184] SSH”K 5:1 in footnote 1; Piskeiy Teshuvos ibid; See Admur 504:1 who gives a similar allowance regarding grinding with an irregularity if the taste would dissipate if done before Yom Tov; See Ben Ish Chaoy Yisro 1:6
[185] Chelkas Yaakov 2:85 and 212; Shearim Hametzuyanim Behalacha 98:7
[186] Meaning without using a hand squeezer, but rather by pressing on it with one’s hands. [Piskeiy Teshuvos ibid; Nitei Gavriel 4:3 footnote 9]
[187] This allowance especially applies to lemons in which there are Poskim which rule that even on Shabbos it is permitted. [Chelkas Yaakov ibid]
[188] Beir Moshe 8:224; Shearim Hametzuyanim Behalacha 2 98:7; Chelkas Yaakov 2:85; Piskeiy Teshuvos ibid; So rule regarding squeezing almond milk: Peri Chadash 495; Mor Uketzia 495; P”M 495 A”A 3; M”B ibid; Kaf Hachaim 495:15; See SSH”K 5:1 in footnote 1
[189] Regarding the allowance of the Beir Moshe Tzarich Iyun Gadol on how he took the allowance of grinding herbs of short use and applies it also to squeezing fruits, when from the Shulchan Aruch’s rulings no such allowance seems to apply by fruits.
[190] Admur ibid forbids even with an irregularity and if could not do the day before, and Setimas Admur negates the above Heterim of drinking right away, as well as his explanation of the allowance to suckle milk from a cow on Yom Tov completely negates the reasonings of leniency that the Poskim suggested above, as Admur did not suffice with allowing it simply because it could not have been done Erev Yom Tov and is an irregularity and is drunk right away, but also adds that it is a case of pain, and that there is no food available. This negates the basis of the leniency of the Chelkas Yaakov ibid whose allowance is based on his understanding of the Heter to suckle milk of a cow when one is thirsty.
[191] Rav SZ”A in SSH”K 5 footnote 1 negates these allowances and rules plainly that it is never allowed; Hilchos Hamoadim 12:1; Yom Tov Kehilchaso 10:2 and Miluim, 3; 2nd opinion in Piskeiy Teshuvos ibid; Nitei Gavriel 4:12 that there is never an allowance even through an irregularity and even if its taste would dissipate if done the day before, and even for right away use
[192] Nitei Gavriel 4:4
[193] As even on Shabbos many Poskim are lenient, including Admur; See our corresponding Sefer The laws of Shabbos Volume 2-The laws of squeezing” under the laws of lemons for the full details of this subject and why lemon squeezing may be subject to additional leniencies.
[194] Shut Mahrsham 6:33; Doveiv Meisharim 1:55; Shevet Hakihasi 3:170
[195] SSH”K 12 footnote 29 in name of Rav SZ”A.
[196] 511:7-KU”A 1
[197] So is implied from Admur ibid, and so understands Piskeiy Teshuvos 495 footnote 48
[198] So rules Chelkas Yaakov 2:98; Piskeiy Teshuvos 495:10.
As a) Nolad does not apply by food on Yom Tov. [Admur in previous question]; b) According to many Poskim making ice on Shabbos is not clearly a problem of Nolad and thus they allow it to be done in times of need, thus here by Yom Tov where it is even questionable whether Nolad applies to foods at all one may be lenient.
[199] As Admur rules [511:7] that Nolad does not apply to foods on Yom Tov.
[200] Doveiv Meisharim 1:55; Nitei Gavriel 17:8
[201] SSH”K 10:6
[202] As kneading is permitted to be done on Yom Tov.
[203] As anything which could have been done before Yom Tov without having its taste or quality diminished may only be done on Yom Tov with an irregularity. [Rama 495:1 Admur 495:5, and so rules M”A and M”B] Vetzaruch Iyun Gadol on SSH”K ibid which did not mention that an irregularity is needed. As well Tzaruch Iyun on Piskeiy Teshuvos which adds that an irregularity is needed if one had time to do it before Yom Tov, as it is ruled [Admur 495:6; M”B 495:10] that only in a case of “Ones” may one do it on Yom Tov without an irregularity. However if no “Ones” occurred, even if one forgot to do it before Yom Tov, it may only be done on Yom Tov with an irregularity.
[204] Piskeiy Teshuvos 495 footnote 52 based on the many Poskim which rule that making ice cream contains a Boneh prohibition which is equally forbidden on Yom Tov.
[205] Nitei Gavriel 14:8
[206] Shabbos Kehalacha Vol. 3 20:17-18
[207] Shaar HaTziyon 303:65; Ketzos Hashulchan 146 footnote 18
[208] Admur 510:15
[209] Implication of Admur ibid; Taz 510:10; Nitei Gavriel 13:4
[210] See Piskeiy Teshuvos 473:14
[211] Implication of Admur 473:19 who only conditions the saltwater making regulations to when Pesach falls on Shabbos; Misgeres Hashulchan 118:4 that so is implication of Admur 473:19 and all Poskim in next footnote who only mention the conditions regarding when Yom Tov falls on Shabbos
[212] Siddur Yaavetz Dinei Hachanas Seder; Poskim in Nitei Gavriel [Yom Tov] 13:10; Misgeres Hashulchan 118:4 concludes that even on Yom Tov one should initially abide by the conditions followed on Shabbos, to make a very miniscule amount just enough for the dip; See Admur 510:15 for a dispute regarding if the salting prohibition applies on Yom Tov in which Admur concludes “It is good to suspect for their opinion if there is no loss in the matter”; See Piskeiy Teshuvos ibid footnote 84
[213] Chayeh Adam 130:19; Kitzur SHU”A 118:4
[214] See Nitei Gavriel Chapter 6
[215] Admur 504:1
[216] See Admur ibid and Machatzis Hashekel on M”A ibid; Piskeiy Teshuvos 473:16
[217] Admur 504:4
[218] See Shaareiy Teshuvah 504:3; Piskeiy Teshuvos 504:1
[219] Admur 504:4; M”A 504:7
[220] M”B 504:19; Kaf Hachaim 504:31; Nitei Gavriel 6:5; See however Piskeiy Teshuvos 473:16 that according to M”A and Admur ibid it is forbidden to do so even with an irregularity.
[221] See Admur ibid and Machatzis Hashekel on M”A ibid; Piskeiy Teshuvos 473:16
[222] Admur 321:7
[223] As so is the law even on Shabbos; Nitei Gavriel 6:4
[224] Nitei Gavriel ibid in name of Hisorerus Teshuvah 314; SSH”K 7:24; Yabia Omer 4:45
[225] M”B 504:19; Kaf Hachaim 504:31; Nitei Gavriel 6:5
[226] Admur 504:5 regarding cheese and the same would apply to all foods that don’t grow from the ground; M”A 504:8
[227] Admur 504:1-2 regarding spices and the same would apply to vegetables; Nitei Gavriel 6:6
[228] Piskeiy Teshuvos 504:3; Shemiras Yom Tov Kehilchasa 8:3; Nitei Gavriel 6:6 based on 504:5 regarding cheese and the same would seemingly apply to all vegetables.
[229] Lenient opinion in Admur 504:1 and hinted to in 504:5 as letter of law approach; Letter of law in M”A 504:8; M”B in Shaar Hatziyon 504:18; SSH”K 7:2; Piskeiy Teshuvos 504:3; Nitei Gavriel ibid footnote 11
[230] Admur ibid concludes to be stringent as rules 2nd opinion in 504:1; Beir Moshe 8:205; Lehoros Nasan 3:27; Az Nidbaru 8:54
[231] Admur 504:6
[232] M”B 504:19; Kaf Hachaim 504:31; Nitei Gavriel 6:5
[233] M”B 504:19
[234] Ashel Avraham Butchach 495
[235] Just as is the law on Shabbos in 321:8; Piskeiy Teshuvos 504:4; Nitei Gavriel 6:4; Shemiras Yom Tov Kehilchasa 8:6
[236] M”B in Shaar Hatziyon 504:18; SSH”K 7:2; Piskeiy Teshuvos 504:3; Nitei Gavriel ibid footnote 11
[237] Rashba Avodas Hakodesh 1:10; P”M 510 M”Z 8; Chayeh Adam 83:3; M”B 504:19; Piskeiy Teshuvos 504:3; Nitei Gavriel 6:9
[238] Piskeiy Teshuvos 504:3; SSH”K 7:2
[239] Beir Moshe 8:23; Nitei Gavriel 6:7 footnote 14
[240] See Nitei Gavriel chapter 8
[241] Admur 495:5; 506 regarding kneading dough; SSH”K 8 inside note; Piskeiy Teshuvos 506:1; Nitei Gavriel 8:1
[242] Admur 495:5
[243] Admur 495:6; M”A 495:3; Maharil Yom Tov p. 169 in name of Semak; Nitei Gavriel 2:1-11
[244] Admur 495:5; Peri Chadash 495; Biur Hagr”a 495; P”M 495 A”A 3; Shaar Hatziyon 495:8; Aruch Hashulchan 495:36; Nitei Gavriel 2:3
[245] Implication of M”A 495:3 in name of Maharil, and so learns Biur Hagr”a and Shaar Hatziyon 495:8; Nitei Gavriel 2:4 footnote 6 in opinion of Admur 495:5-6 who does not write that one may cook the fruits or knead the Lukshun with an irregularity. He proves from here that foods which are better when cooked the day before do not have an allowance of a Shinuiy on Yom Tov.
Other opinions: Some Poskim rule may perform even this Melacha on Yom Tov with an irregularity. [Peri Chadash 495; Biur Hagr”a 495; P”M 495 A”A 3; Shaar Hatziyon 495:8; Aruch Hashulchan 495:36]
[246] Some Poskim rule may perform even this Melacha on Yom Tov with an irregularity. [Peri Chadash 495; Biur Hagr”a 495; P”M 495 A”A 3; Shaar Hatziyon 495:8; Aruch Hashulchan 495:36; Implication of Admur who rules in 495:5 that all the Melachos which are not done for many days’ worth, like Kneading, may be done on Yom Tov. Nevertheless, it may only be done with an irregularity, unless it was not done on Erev Yom Tov due to Onness, or due to it not being as fresh if it were to be done then, in which case it’s permitted to do regularly on Yom Tov.
[247] Piskeiy Teshuvos 506:1
[248] Nitei Gavriel 8:4
[249] Admur 506:4
[250] Admur 506:13
[251] See Admur 506:3
[252] Beir Moshe 8:204; Piskeiy Teshuvos 506:4
[253] Admur 456:9
[254] Admur 506:4
[255] Admur 506:13 regarding baking and the same would apply regarding kneading
[256] Admur 506:5-6; 457:11; Michaber 506:3; See Nitei Gavriel Chapter 41
[257] Admur 506:5
[258] Admur 506:6-10
[259] Admur 506:6 [according to all as one can separate beforehand]
[260] See Admur 506:6-7 that in such a case, in the diaspora, one is to simply leave over some of the dough without making it for separation after Yom Tov; however, in Israel where this cannot be done he must make a new dough and using Tziruf remove Challah from that new dough on behalf of both
[261] Nitei Gavriel 9:16
[262] Admur 506:3
[263] Admur 506:13
[264] Admur 509:15; Michaber 509:7
[265] Admur 511:1
[266] Nitei Gavriel 27:1-3
[267] SSH”K 12:4 footnote 12; Piskeiy Teshuvos 511:3
[268] Nitei Gavriel 27:3.
[269] Nitei Gavriel 27:12
[270] Admur 458:8
[271] P”M 511 M”Z 2; Kesav Sofer 66; Kitzur SHU”A 98:32; Lev Chaim 2:100; See Nitei Gavriel 15:6
[272] Daas Torah 514:1; Maharshag 2:41-2; Yad sofer 33; Yabia Omer 5:39
[273] Admur 509:1
[274] Admur 323:8; 509:15
[275] Admur 509:1; Thus for oneself to do so is allowed, if he knows this Halacha, while for another, it is not allowed if he does not know this Halacha, and hence one may not tell him that it is allowed. The reason for this is because if they are told it is allowed, they may come to also immerse vessels that could have been immersed before Yom Tov. [Admur ibid]
[276] As this itself is considered as if one is ruling to them that immersing vessels is allowed, and they may come to immerse vessels even in cases that it is not allowed. [ibid]
[277] See Admur 495:13; 499:13; 509:16; 518:5; Nitei Gavriel Chapter 24
[278] Michaber 495:3
[279] Nitei Gavriel 24:29
[280] Nitei Gavriel 24:35
[281] Nitei Gavriel 24:36
[282] See Admur 495:13 “It was already explained in the laws of Shabbos that the Muktzah prohibition applicable on Shabbos is only with regards to Muktzah Machmas Chisaron Kis, which was explained in chapter 308 [Halacha 4-6], or Muktzah Machmas Issur which was actively pushed aside by the hands of a person by dusk, such as a candle which was lit for Shabbos, or Muktzah the like of a fig and raisins which are brought to a rooftop to be dried and a person removes his mind from them due to them not being fit for eating until after much time. However all other items which are fit to be used for a certain use, are permitted to be moved on Shabbos, even [if it is] Muktzah Machamas Mius [set aside from one’s mind due to it being repulsive], or [set aside] due to it being designated to be sold as merchandise, and cases of the like, it is permitted to move it on Shabbos, as was written in chapter 310 [Halacha 1-2] see there. However [regarding the laws of Muktzah] on Yom Tov, there is a dispute amongst the Poskim. First Opinion: Some opinions say that everything which is permitted to move or eat on Shabbos is [likewise] permitted to move, and also to eat, on Yom Tov. [Likewise] everything which is forbidden to move or to eat on Shabbos is forbidden to eat and move on Yom Tov, unless one is moving it for the purpose of eating a permitted [non-Muktzah] food, in which case it is permitted to move [even a Muktzah item] just like all the Melachos [forbidden actions] were permitted for the purpose of eating. See Chapter 509 [Halacha 16]. Second Opinion: There are opinions which say that whether Muktzah Machmas Issur which was not actively pushed aside by the hands of a person by [before?] dusk , whether Muktzah Machamas Mius [set aside from one’s mind due to it being repulsive], or [set aside] due to it being designated to be sold as merchandise, which was explained in chapter 310 [Halacha 1-2], or an item which was entered into a storage house and one does not have in mind to use its [content] until a very long time, then it is forbidden to move it on Yom Tov unless one is moving it for the need of eating a permitted [Non-Muktzah] food. The reason for this stringency on Yom Tov is because Yom Tov is more lenient then is Shabbos, therefore they [the Sages] forbade Muktzah in order so one not come to belittle it. In accordance to their opinion an animal which is designated for its milk and a chicken which is designated for it to raise eggs and an ox which is designated for plowing, are forbidden to be slaughtered on Yom Tov unless one had prepared them from Erev Yom Tov, which means that one thinks [to designate] them for eating. The same applies for all cases of the like. Third Opinion: There are opinions which say that every Muktzah which is permitted on Shabbos is [likewise] permitted on Yom Tov, however all [items which are] Nolad is forbidden both on Shabbos and on Yom Tov. What is Nolad? Something which is not fit today for what it was fit for by dusk [Bein Hashmashos], such as a vessel which broke on Shabbos or Yom Tov and one is unable to use the shattered pieces of the vessel for the same purpose which it was able to be used for when the vessel was complete, rather [it is now able to be used] for a different purpose. For example a vessel [which holds] liquids which broke or became punctured on Yom Tov or Shabbos and one is unable to [now] use it for liquids as he was able to do beforehand, but rather [is able to use it] for food or other matters, then it is forbidden to move the broken shards on that Shabbos or Yom Tov in which it was broken being that this [new] use was created on Shabbos or on Yom Tov, and the day before the vessel was not designated and ready for this [new] use. Similarly bones which have been detached from their meat on Shabbos or on Yom Tov, despite that they are fit for a dog [to eat], are forbidden to be moved on that day which they were detached [from their meat], as yesterday they were attached to their meat and were considered like meat itself which is designated for human consumption, and today that it has been removed from the meat, they are designated for dogs, and this is Nolad. The same applies for all cases of the like. The Final Ruling: Regarding the final ruling one is to be stringent by Nolad on Yom Tov being that there are opinions which say that even Muktzah is forbidden on it. However on Shabbos one may permit even Nolad, as so is the main opinion. However regarding Muktzah [on Yom Tov] the custom is to be lenient in these communities even on Yom Tov, and one who is stringent a blessing will befall him.”
[283] See Nitei Gavriel 24:2
[284] See Admur 499:13; 509:16; 518:5
[285] Admur 509:16 “It is permitted to move Muktzah [items] for eating purposes, such as stones which are resting on fruits, it is permitted to move the stones in order to eat the fruits on Yom Tov. The reason for this allowance is because the moving of Muktzah [on Yom Tov] should not be more stringent than the actual doing of complete forbidden labors which were permitted for eating purposes.”
Notice that Admur omitted the words “for joy of Yom Tov” which were added in Rama. Seemingly this is coming to negate the opinion which says that moving Muktzah is allowed for all Yom Tov joys. The Peri Megadim A”A 15 rules likewise that it is limited to eating purposes.
[286] Admur 509:16
The reason: The reason for this is because the eating [of food] on Yom Tov, although it is a Mitzvah, does not revoke even a Rabbinical prohibition, and although all forbidden labors were permitted for eating purposes on Yom Tov, nevertheless forbidden [Muktzah] foods were not permitted. [Admur ibid]
[287] Admur 499:13; M”A 499:11; Piskeiy Teshuvos 509:11; Nitei Gavriel 24:10
[288] Admur 509:16 “It is permitted to move Muktzah [items] for eating purposes, such as stones which are resting on fruits, it is permitted to move the stones in order to eat the fruits on Yom Tov. The reason for this allowance is because the moving of Muktzah [on Yom Tov] should not be more stringent than the actual doing of complete forbidden labors which were permitted for eating purposes.“; Michaber 509:7; Nitei Gavriel 24:10; 12
[289] Admur 518:5 “A skewer which had meat roasted on it, if it was not designated for use as a skewer but one rather took a sharp stick similar to a skewer and in mere randomness roasted on it, then after the roasting is complete one removes the stick from in front of him by dragging and moving it from the side, until it is moved from his presence to a corner area in order so one not get injured from it. However it is forbidden to move it in a complete form of moving after the roast has been removed from it being that it has become repulsive and is thus Muktzah. Now, even according to those which permit Muktzah Machmas Mius on Yom Tov only allowed this regarding an item which has a vessel status upon it. However this skewer after one has finished his task with it, it does not have a vessel status at all, being that it is not designated as a skewer, and therefore even for the sake of using it or its space it is forbidden to move it. However it is permitted to return and roast with it, as regarding roasting it has a vessel status upon it being that it is sharp like a skewer and is fit for roasting. As well if one needs its space in order to place a pot there or other food, it is permitted to remove it. So too is the law regarding any item which is Muktzah as was explained in the end of chapter 509, see there.”; Rama 518:3; M”A 518:6; Nitei Gavriel 24:3
[290] See Admur 499:13; Piskeiy Teshuvos 509:11
[291] Admur 509:16 “Just like it is forbidden to eat Muktzah foods similarly it is forbidden to use it even for the sake of eating, such as to lean a pot on stones or woods which are Muktzah. The benefit which he receives from using the Muktzah is forbidden to be eaten, being that the use of these stones and woods are considered their [form of] eating, and the Sages did not differentiate between wood and stones and food and drinks which are Muktzah, and they forbade the usage of all matters which are Muktzah. However the above [prohibition] is only with regards to when one does an action to the body of the Muktzah [item] such as he moves the stone in order to lean the pot on it, or he ignites the Muktzah wood despite him not moving them from its space, [as] nevertheless being that he is placing fire under them and igniting them he is doing an action to the body of the Muktzah [item]. However it is permitted to use Muktzah when he is not doing any action to the body of the Muktzah, such as to warm oneself up near a fire which was ignited from Muktzah wood, or to use its light. Now, although he is benefiting from the Muktzah [item] nevertheless since the benefit comes on its own, without him doing any action to the body of the Muktzah in receiving its benefit, the Sages did not decree against doing so even on Shabbos as was explained in chapter 308 [Halacha 14].”; Nitei Gavriel 24:19
[292] Tzaruch Iyun as here Admur writes for Simchas Yom Tov purpose as opposed to eating purposes, which he writes in 509:16 regarding moving stones and the like. Perhaps then here the inference can be made that it is permitted to move it as well for other Simchas Yom Tov purposes.
[293] Admur 499:13 “Although on Shabbos it is forbidden to move any vessel which is Muktzah Machmas Chisaron Kis, in which one is particular to not use it for any other purpose [other than its designated purpose which is forbidden to do on Shabbos], nevertheless on Yom Tov it is permitted to move it for the purpose of Simchas Yom Tov, such as to cut meat on it and the like. Look in chapter 509 [Halacha 16]”; SSH”K [21 footnote 13] limits this allowance of moving MMC”K vessels to only cases in which it was not possible to do so from before Yom Tov.
[294] Zayis Ranan 2:7; Rav Poalim 30; Tzitz Eliezer 14:67; SSH”K 21:7
[295] Shoel Umeishiv 1:61
[296] Shut Mahrsham 6:33; Doveiv Meisharim 1:55; Sheivet Hakihasi 3:170
[297] SSH”K 12 footnote 29 in name of Rav SZ”A.
[298] 511:7-KU”A 1
[299] So is implied from Admur ibid, and so understands Piskeiy Teshuvos 495 footnote 48
[300] Piskeiy Teshuvos 509
[301] PM”G A”A 509:15 and so is implied from Admur which omitted the words “for joy of Yom Tov” which were added in Rama.
[302] RSZ”A brought in SSH”K 21 footnote 6
[303] Piskeiy Teshuvos 509
[304] Biur Halacha 507:4
[305] Piskeiy Teshuvos 509; Nitei Gavriel 24:11
[306] Biur Halacha 638:2; SSH”K 21 footnote 5
[307] Piskeiy Teshuvos 509
[308] Beir Moshe 8:161; Rav SZ”A in footnotes on SS”K 21:3 brings reasons that one can be lenient.
[309] SSH”K 21:3
[310] Admur 495:4 and 509:3 regarding a skewer; 509:4 regarding sharpening a knife; Admur 508:2 “One who roasts fish over a grill is not to cut a piece of paper in order to soak it in water and then place it under the fish over the grill in order to prevent the fish from burning. Similarly, one may not break a piece of earthenware in order to place it under the fish. Similarly, one may not break open a cane in order to place its sheath under the fish. As well, one may not break open the cane to make it into a figure like skewer to roast with. The reason for all the above restrictions is because in all cases that one makes and fixes an item to be fit for a use, then it is like he has fixed a vessel on Yom Tov.”; Admur 514:18 “Two vessels which were attached to each other from the beginning of their manufacturing, as is commonly done with two cups or two candles, that they are commonly manufactured attached to each other, it is forbidden to separate them into two parts on Yom Tov [or Shabbos] due to the prohibition of Tikkun Keli.”; Admur 514:19 “A long wick which one desires to shorten, may not be shortened on Yom Tov weather with a vessel, or with a flame or with one’s hands, due to the prohibition of Tikkun Keli, as he is making a long wick into a short wick. Likewise, if you want to turn into two lakes it is forbidden to cut it.; Nitei Gavriel Chapter 19
[311] Admur 495:4 and 509:3
[312] The reason: As one’s body does not benefit from the actual skewer, but rather from the roast that the skewer helped cook. [Admur ibid]
[313] Admur 509:4
[314] Admur 509:14 “Just as one may not puncture a new hole in a barrel on Shabbos due to the reason explained in 314:3, so too one may not puncture a hole on Yom Tov”; Michaber 509:6; Shut Rosh 23:1
[315] Admur ibid; M”A 509:13
[316] The reason: As this follows the same law as all Machshireiy Ochel Nefesh that could not be done before Yom Tov, of which we rule that one is not to rule to the public like the leniency. [Admur ibid; See Admur 509:2]
[317] Piskeiy Teshuvos 340:34; See Admur 340:17 “Cutting items detached [from the ground]…if through doing so one fixes the item to be used for a certain use, then he is liable for [the] “fixing a vessel” [prohibition] if he cut it using a knife as was explained in chapter 322 [Michaber Halacha 4] regarding the cutting of a twig. Due to this [prohibition of Tikkun Keli] one may not break earthenware and may not tear paper which is permitted to move [i.e. is not Muktzah] in order to use the [torn or broken piece] for a use due to that doing so is similar to him fixing a vessel. See Chapter 508 [Halacha 2]”; Admur 508:2 “One who roasts fish over a grill is not to cut a piece of paper in order to soak it in water and then place it under the fish over the grill in order to prevent the fish from burning. Similarly, one may not break a piece of earthenware in order to place it under the fish. Similarly, one may not break open a cane in order to place its sheath under the fish. As well, one may not break open the cane to make it into a figure like skewer to roast with. The reason for all the above restrictions is because in all cases that one makes and fixes an item to be fit for a use, then it is like he has fixed a vessel on Yom Tov.”; Admur 308:54 “A [detached] vine……is forbidden to use it to draw with, unless the vine was tied to the bucket from before Shabbos due to a decree that perhaps the vine will be too long for him, and one will cut it, being that it is soft and easy to be cut, and will thus end up [transgressing the prohibition of] fixing a vessel on Shabbos.”; Admur 308:55 “It is forbidden to remove a reed from a broom which is used to clean the house, being that through removing it he is fixing it for the use that he wishes to use it for, which is for hitting the children with, and [the law is that] any item that one fixes to be used for any use is included in the prohibition of fixing vessels.”; Admur 308:82 “A vessel which has become damaged [and is thus no longer in use] one may not detach from it a piece of earthenware to use to cover something with or to place something on, being that doing so is like making a vessel, as any item which one fixes on Shabbos for it to be useable for any use transgresses the prohibition of “Tikun Keli” [making a vessel on Shabbos].”; Admur 514:18 “Two vessels which were attached to each other from the beginning of their manufacturing, as is commonly done with two cups or two candles, that they are commonly manufactured attached to each other, it is forbidden to separate them into two parts on Yom Tov [or Shabbos] due to the prohibition of Tikkun Keli.”; Admur 514:19 “A long wick which one desires to shorten, may not be shortened on Yom Tov weather with a vessel, or with a flame or with one’s hands, due to the prohibition of Tikkun Keli, as he is making a long wick into a short wick. Likewise, if you want to turn into two lakes it is forbidden to cut it.; Michaber 322:4 “However, a twig which is not animal food, even to take it in order to pick at his teeth is forbidden”; Vetzaruch Iyun as to why there is no Tikkun Keli prohibition involved in cutting a block of wood into fire wood on Yom Tov [see Admur 501:1-3]
Other opinions-See regarding the debate surrounding the prohibition of cutting toilet paper or cotton balls: Stringent: Tzur Yaakov 152; Chelkas Yaakov 3:123; Minchas Yitzchak 4:45; Az Nidbaru 2:31; SSH”K 23:16; Or Letziyon 2 41:6; Mishneh Halachos 6:84; Minchas Shlomo 2:12; Orchos Shabbos 11:20-21 and footnotes 31-32; Piskeiy Teshuvos 340:28; Theoretically are lenient [but many nonetheless conclude to be stringent]: Maharam Brisk 3:35; Mishpitei Uziel 8; Tzitz Eliezer 13:45; Rav Shlomo Zalman Aurbauch in SSH”K 35 footnote 4; Yalkut Yosef 12 [Shabbos 5 p. 146] 340:1; Taharas Habayis 2 p. 342; Yabia Omer 9:108-185; Shemesh Umagen 1:4; Shaar Shimon Echad 1:8; Shaar Shimshon 147; Mikveh Hamayim 2:7; Hillel Omer 199; Menuchas Ahavah 16:9-10 and footnotes 25 and 29 and 33; See Rav SZ”A brought in Orchos Shabbos 11 footnote 31
Does the Koreiah prohibition apply in the cases listed below? The Koreiah prohibition only applies if the item is made of several fabrics or pieces which are being torn apart. Accordingly, the Koreiah prohibition would not apply in the cases listed below in which the item is a single solid material. [See Admur 340:17] However, Tzaruch Iyun, as perhaps the beads of plastic which are melted to form the plastic sheet would be considered “several fabrics” which would transgress the Koreia prohibition. Likewise, paper which is made from ground wood may also be defined as “several fabrics” and transgress the prohibition. [See Piskeiy Teshuvos]
Does the Biblical Tikkun Keli prohibition apply in the cases below? As stated above, if one cuts the item with a scissor or knife, it is a Biblical prohibition, while if he tears it with his hand, it is a Rabbinical prohibition. This is unlike Piskeiy Teshuvos 340:34 footnote 308 who writes that according to Admur there is no Biblical prohibition, as in truth, while there is no Biblical prohibition of Koreia according to Admur, there is a Biblical prohibition of Tikkun Keli if cut with a vessel. However, see there based on Maor Hashannos 4 that the Biblical prohibition of Tikkun Keli does not apply being that the vessel is able to be used in a time of need even without cutting and thus the simple act of cutting is not considered a complete fixing. However, in the case of the garbage bags or plastic bags, since the cutting turns it into a useable bag, then it is a Biblical prohibition of Tikkun Keli [if done with a vessel]. The practical ramification is regarding Amira Lenachri and if we can consider it Shevus Deshvus to cut it even with a knife.
Does the Michateich prohibition apply in the cases below? For the most part, the Michateich prohibition does not apply in the below mentioned cases even if one cuts it by the dotted lines as one has no intent to truly cut it to a specific measurement. [See Admur 314:16; Piskeiy Teshuvos 340:34 footnote 308] However, see Aruch Hashulchan 321:40 and Az Nidbaru 1:79 who rules that one who tears paper for a use transgresses Michateich. Vetzaruch Iyun.
[318] See Nitei Gavriel Chapter 16
[319] Admur 519:6
[320] Admur 519:5
[321] Piskeiy Teshuvos 519:1
[322] Piskeiy Teshuvos ibid
[323] Admur 519:6
[324] See Piskeiy Teshuvos ibid; Bris Olam Koreia 7; based on Chazon Ish 61:2; SSH”K 28 footnote 14-15
[325] Ketzos Hashulchan ibid
The reason: Although on the onset it seems that doing so should be forbidden due to Koreia, as it is forbidden to separate glued items, as written in 340:17, nevertheless in truth one can argue that in this case it is permitted to do so as a) the prohibition only applies by two entities that are glued together as opposed to a single entity, and b) It was sealed with intent to be opened, and is hence a temporary sealing. [Ketzos Hashulchan ibid]
[326] Piskeiy Teshuvos 497 for the full difference between Shabbos and Yom Tov.
[327] Admur 497:13
[328] Admur 495:10, 243:1; 468:5; M”A 495:1; Beis Yosef 495; Semag L.S. 75; Beitza 36b “Whatever is Rabbinically forbidden on Shabbos is likewise forbidden on Yom Tov”; M”B 495:1; Kaf Hachaim 495:2; Nitei Gavriel 1:35-36 and 33:1
[329] Admur 243:1; 495:10; Beis Yosef 244; Semag ibid; Ramban Bo
Other opinions: Some Poskim rule it is Biblically forbidden to have a gentile perform a Biblical Melacha on one’s behalf. [Opinion in Semag ibid; See Levush 243:1; Elya Raba 243:1; Tzemach Tzedek 31:2]
[330] The source: The source for the prohibition of Amira Lenachri applicable on Shabbos is actually hinted to in a verse [Shemos 12:16] regarding Yom Tov which states, “Kol Melacha Lo Yeaseh Bahem.” The words “Yeiaseh” implies that work Tov may not be done on Yom even through another person which is not commanded against doing the work on Yom Tov. Now, from here we apply this law to Shabbos, that if the Torah hints to prohibit having a gentile do one’s work on Yom Tov, then certainly on Shabbos this prohibition applies. [Admur ibid; Yireim 304; Semag ibid; Mechilta Bo 9] Nonetheless, this verse is a mere Asmachta, as the main prohibition of Amira Lenachri both on Shabbos and Yom Tov is only Rabbinical. [Admur 243:1; Semag ibid]
The reason: The Sages decreed against Amira Lenachri in order, so the Shabbos not be light in the eyes of the masses, and have them come to eventually transgress it themselves, and the same applies on Yom Tov. [Admur 243:1; Rambam Shabbos 6:1]
[331] Admur 307:12; Michaber 307:5
[332] Nitei Gavriel 33:1
[333] P”M 495 A”A 1
The reason: As the main support of the prohibition of Amira Lenachri is stated in a verse regarding Yom Tov, and hence it is not similar at all to Chol Hamoed in which we are lenient to permit even [Biblical] Melacha through a gentile for the sake of a Mitzvah. [P”M ibid]
[334] Admur 515:1; Michaber 515:1
[335] See Admur ibid for a dispute in this matter and that the custom is to be stringent that no Jew benefit from the Melacha, even if the Melacha was not done on his behalf.
[336] See Admur ibid for a dispute in this matter and that the custom is to be stringent that no Jew benefit from the Melacha, until Motzei Yom Tov Sheiyni Kdei Sheyasu.
[337] Noda Beyehuda Tinyana O.C. 44; Shaar Hatziyon 596:10; Nitei Gavriel 33:2; See Admur 496:3-5
[338] Nitei Gavriel 33:10; Piskeiy Teshuvos 276:18
[339] The reason: As doing so is a Shevus Deshvus on Yom Tov, being electricity is forbidden due to igniting a flame, which is only Rabbinically forbidden on Yom Tov.
[340] Chelkas Yaakov 1:145; 3:139; Minchas Yitzchak 3:23; Beir Moshe 6:93; Mishneh Halachos 5:42; See however Admur 313:17 that heat is not considered a Choleh like the cold, but simply like one who is Mitztaer.
Other Poskim: Some Poskim forbid asking a gentile to turn on the fan or air conditioner on Shabbos. [Igros Moshe Y.D. 3:47; Devar Yehoshua 2:7; Vayaan Yosef 1:137; Or Letziyon 2:25-5; Rav Ekyashiv in Koveitz Teshuvos 1:32; See Piskeiy Teshuvos ibid footnote 135]
[341] Admur 276:15; Nitei Gavriel 33:10
[342] The reason: As everyone is considered like a sick person in relation to the cold. [Admur ibid]
[343] Nitei Gavriel 33:12
[344] The reason: As doing so is a Shevus Deshvus on Yom Tov, being electricity is forbidden due to igniting a flame, which is only Rabbinically forbidden on Yom Tov.
[345] P”M in Magidos 110; Maharsham 4:143; Shevet Halevi 8:121; Beir Moshe 6 Elektri 27; Az Nidbaru 12:37; Piskeiy Teshuvos 502:1
[346] Minchas Yitzchak 3:37; Or Letziyon 20:6; Yom Tov Kehilchaso 22:8
[347] The reason: As doing so is a Shevus Deshvus on Yom Tov, being electricity is forbidden due to igniting a flame, which is only Rabbinically forbidden on Yom Tov.
[348] Eretz Tzevi 2:30; Tzitz Eliezer 1:20-5; Beir Moshe 6 Kuntrus Elektri 27; Piskeiy Teshuvos 514:1; Some Poskim rule that if it is disturbing one’s sleep it may even be done by a Jew: See Tzitz Eliezer ibid 1:20-5.
[349] Shearim Hametzuyanim Behalacha 135:4; Nishmas Avraham 585 [p. 700]; Piskeiy Teshuvos 586:11; See Chelkas Yaakov 3:137; Nitei Gavriel Yom Tov 33:16; 34:14
[350] The reason: As majority of Poskim rule that lighting a fire on Yom Tov [i.e. electricity] is only Rabbinical in which case one may ask a gentile for the sake of a Mitzvah as explained above. [ibid]
Leave A Comment?
You must be logged in to post a comment.